The Dangling President

Let's order things clearly: It was objectionable for a Central Falls high school teacher to dangle an Obama doll upside down with a sign saying "Fire CF Teachers," because it involved the students in a union dispute. Talk of its being a hate crime is utterly outlandish:

To Clifford Montiero, president of the Providence branch of the NAACP, the effigy represents a lynching of a black man, and brings back painful memories of decades of injustices.

"In my mind, this is a hate crime, and the teacher should be charged," Montiero said. "This teacher feels he can demean the president of the United States, an African-American who has overcome all this hatred. It is wrong. And when you take a nonviolent environment like a classroom, and introduce violence and hatred into it, you have crossed the line."

Even calling the thing an "effigy," as the Providence Journal does, goes a bit far. I look at the picture and I think Laugh In, not Mississippi Burning, with the President popping out to offer a one liner.

An Eroding Moral Code

Kevin Hassett expresses the interesting concern that a second wave of financial crisis may be in our future if homeowners (or, rather, home mortgagers) decide simply to walk away from houses on which they owe more than their worth. All losses would thereby transfer to banks' bottom lines, eliminating more of the future wealth that is currently flowing through the current economy.

The essay's worth reading on those grounds, alone, but here's an intriguing bit of evidence about the mechanics of morality:

And there was an interesting twist: Of the students who had the chance to cheat, half were asked beforehand to list ten books that they remembered read­ing in high school, while the rest were asked to write down as many of the Ten Commandments as they could remember.

The results were stunning. On average, students in the control group answered 3.1 problems correctly. Students in the second group took the opportunity to cheat--under certain conditions: The ones who started by listing ten books from high school cheated, on average reporting that they had answered 4.1 problems correctly. The students who were asked to recall the Ten Com­mandments, by contrast, did not cheat, reporting on average 3.0 correct an­swers.

Apparently, thinking about the Ten Commandments put students in a moral frame of mind.

Pink Floyd, Conservative Band

Perhaps it's the onset of spring. Perhaps the previous post, on libraries, lowered my "lighter note" inhibitions, but the time feels opportune to raise a topic that's been kicking around the corridors of my mind since Jay Nordlinger referred to a conservative's knowledge of and affinity for Pink Floyd. Three points come to mind:

1. Conservatives like form and a balance of artistry with aesthetics. As perhaps the archetypal band for concept albums, Pink Floyd hearkened back to longer-form art-music genres with the aesthetic of pop/rock music. (Society forgets that Schubert's Die Winterreise [e.g.] was once pop music; precisely a "concept album" in different terms.) The band's Atom Heart Mother, for example, makes many of the same maneuvers as may be heard on the 20th century samples on a survey of Western music (such as comes with the Norton Scores), but without abandoning the principle that it ought to be enjoyable to listen to.
2. Conservatives are frequently converts from something else. Depending on the setting, I'll be either ashamed or nostalgic to admit that experience enables me to discuss the best... moods in which to listen to different Pink Floyd albums, and I'm surely not alone among my current social and political compatriots.
3. Perhaps because of the previous two points: Conservatives learn from art, even art with surface messages with which they disagree. Consider Pink Floyd's The Wall: First, one can hardly listen to the music or watch the movie without discerning the anguish of the protagonist and readily identifying its causes (mainly cultural deterioration of family values); indeed, a cycle of causes and effects are what it's all about. Second, as a cultural statement, The Wall offers a window into the society that created it. In a vlog posted a few months ago, I make the point with regard to The Wall that it successfully conveyed the cultural message that Nazi-style fascists would target the usual minority groups and employ a certain message and aesthetic. So thoroughly has our culture received and reconveyed that message that it is extremely unlikely that any looming totalitarians will be of that ilk. Noting this, a conservative will know to look elsewhere (as at the nanny state taking children away from heavyset parents in Scotland), while a liberal will sing along and defend such budding dictators against the protestations of classically liberal modern conservatives who bear a superficial resemblance to the oppressors of popular imagination.

A Conservative Approach to Libraries

For a variety reasons, I've found the reported success of Providence branch libraries to be encouraging. As a writer and reader, I'm obviously invested in the written word. As a tangible spiritualist (if you will), I'm a fan of books, specifically. As a cultural conservative, community involvement is an appealing outcome. And as a libertarian-leaner on governmental and fiscal topics, I can't resist pointing out this:

"It was inspiring to see a group of dedicated volunteers work so hard," says Karen Mellor, library program manager for the state Office of Library and Information Services. "It's also remarkable what they accomplished in a short period of time." ...

With a $5 million budget — about $2.5 million less than what the public library had said it took to run the system — the community library has retained most of the old library staff and kept basic services and hours of operation intact. Years of budget cuts, though, have left the libraries with weak collections and old buildings in need of repair.

The funding is still public, but it's titularly municipal, which is fine by me. Community involvement can include a community decision that a library is worthy of public funds. Whatever the case, I hope the branch libraries succeed in their goal of revitalizing neighborhoods as local hubs.

Oh Canada! For Once, Political Correctness is Stopped Cold

From Reuters.

Don't mess with a century-old tradition even if it is sexist, Canadians told the Conservative government this week, forcing Ottawa to scrap plans to make the country's national anthem gender-neutral.

* * *

For nearly 100 years, the anthem has included the line, "True patriot love in all thy sons' command."

In a major policy speech last week, Prime Minister Stephen Harper's government had proposed referring these lyrics to a committee to review its gender neutrality. But

Complaints from irked citizens poured in to radio and television shows, invoking the sanctity of national symbols and tradition.

When I first read the offending line, I took "sons" to mean all of Canada's progeny, regardless of gender, just as I've always understood "mankind" to mean all members of Homo sapien sapien and so on, down the list of words and terms which are purportedly offensive as they are gender-biased.

However, not everyone in Canada sees it that way.

The opposition Liberals called it a gimmick proving the Conservatives were not serious about women's rights.

Here's an idea: let's judge a country's attitude towards women not by words but by their treatment under law, in politics (in the United States, for example, all parties are eager to have women run for office) and by tradition (i.e., all children regardless of gender having equal standing in an inheritence, unless a will specifies otherwise). It strikes me that the final step to this considerable progress is to celebrate it by entertaining the possibility that genderized words become gender neutral in certain contexts. Including that of a nation's anthem.

The Boys Are Back... for Good

George Will is concerned that real men are a fading gender in our society:

Although [Penn State University History Professor Gary] Cross, an aging academic boomer, was a student leftist, he believes that 1960s radicalism became "a retreat into childish tantrums" symptomatic "of how permissive parents infantilized the boomer generation." And the boomers' children? Consider the television commercials for the restaurant chain called Dave & Buster's, which seems to be, ironically, a Chuck E. Cheese's for adults—a place for young adults, especially men, to drink beer and play electronic games and exemplify youth not as a stage of life but as a perpetual refuge from adulthood.

Personally, I'm hopeful that the back-swing of the cultural pendulum will bring back some of the self-reliance, chivalry, and, well, manliness to modern manhood, without erasing some of the intellectual and emotional gains that represent some necessary softening around the edges. Of course, such an outcome is only possible if people begin to acknoweldge — and talk about — what's been lost.

Which is not to say that it's been thoroughly erased. Some of the old guard are still around, overlapping with the vanguard of a new breed, but I'm talking about a sort of cultural average. There's also a degree to which manliness has persisted as a sort of thematic lore in films and fiction; it's the translation into action, without sinking into senseless violence and abuse, that is wanting.

Privileges on Demand

Yeah, yeah, I know it sounds all right-wing conservative to say, but it's difficult not to fear for the future of our country with this sort of thing in the news:

Students and activists have staged demonstrations in recent months at public colleges across California to protest deep budget cuts that have led to steep tuition hikes, enrollment cuts, faculty furloughs and reduced course offerings.

In Berkeley, about 50 people broke through a fence surrounding Durant Hall, which is closed for renovation, and about 20 entered and occupied the building, said Cpt. Margo Bennett of the UC Police Department.

The group smashed windows, sprayed graffiti, damaged construction equipment, knocked over portable toilets and hung up a banner promoting the March 4 rally, UC officials said. Others blocked police from entering the building.

So they're protesting budget-driven cuts by causing damage that the strained budget will have to cover. Worse, they're protesting something that until very recently was considered a huge privilege.

I can't help but wonder if part of the problem is that grown-up manipulators didn't fully understand the effects on subsequent generations of all of their "rights" talk, with regard to privileges, over the past few decades.

Movie Briefs

While it has it's inaccuracies, The Hurt Locker is a movie I'd heartily recommend. The most impressive parts of the film for me were those depicting the stressful situations the soldiers were in while doing their job, ie; everyday life for a U.S. combatant in Iraq circa 2004.

On a completely different note, I also liked The Fantastic Mr. Fox, a movie based on the book by Roald Dahl. It wasn't a kiddie film by any means. As Ross Douthat put it in his review for National Review (NR subscription req'd).

In Dahl’s book, the foxes and badgers are delighted to live permanently underground, feeding off the farmer’s storehouses, while their enemies wait in vain for them to emerge. In the movie, things are more ambiguous. “I’m a wild animal,” Mr. Fox tells Mrs. Fox (Meryl Streep), explaining why he can’t stop taking risks, and there’s a sense throughout the film that this wildness is imperiled — that the farmers may be defeated, but that the animals will be forced to domesticate themselves in order to survive, living more as parasites on civilization than as the hunters they were meant to be.

Finally, I haven't seen Avatar yet. (If you haven't guessed, I tend to be a little late in my movie viewing habits!) But I did finally see Pocahontas. Ehhhh....sorta-typical Disney pc fare--only mild de-programming of the children required, post-film. But if, as they say, the former is merely the latter with more flash and bang, perhaps I'll pass.

Politically Correct and Unreliable

Have you heard the one about the government employment site that refused to allow discrimination against unreliable employees?

CAMPAIGNERS reacted with anger last night after it was claimed a Jobcentre worker had refused to display an advert for a "reliable worker" because she felt the phrase discriminated against unreliable applicants. ...

The mother of two [who attempted to place the ad], from Borehamwood, Herts, said yesterday: "I placed the advert on the website and when I phoned to check I was told it hadn't been displayed in the Jobcentre itself. The woman said, 'Oh we can’t put that advert on the Jobpoints'.

"She said it was because they could have cases against them for discriminating against unreliable people. I laughed because I thought that was crazy. We supply the NHS with staff so it's very important for the patients that we have reliable workers.

More reasonable heads seem to have prevailed, but the initial impulse speaks volumes about the use of political correctness and threats of litigation for the benefit of the lazy and scheming. It's the subversive manifestation of the same cultural movement leading to riots in Greece and political intimidation on California campuses. Mark Steyn puts it well:

We hard-hearted small-government guys are often damned as selfish types who care nothing for the general welfare. But, as the Greek protests make plain, nothing makes an individual more selfish than the socially equitable communitarianism of big government: Once a chap's enjoying the fruits of government health care, government-paid vacation, government-funded early retirement, and all the rest, he couldn't give a hoot about the general societal interest; he's got his, and to hell with everyone else. People's sense of entitlement endures long after the entitlement has ceased to make sense.

Without a resurgence, this could be the century that Western self-reliance dies.

Everybody Needs a Dad

In a recent column, Julia Steiny ran through various ways in which fathers are, in general, distinguishable from mothers. Here's a sample:

... dads bring other huge contributions. For one thing, they play. That fatherly roughhousing that most kids love actually aids brain development. Play has been proven to enhance learning, and dads usually play with their kids more than moms. This play "promotes confidence in motor skills, courage, risk-taking and autonomy. It puts the kid on the path of healthy development and gives the child strong self-esteem," Glantz said. Even as they're wrestling with one another, the child can feel the love. And, "Dad's love is valuable like nothing else."

What all of the differences come down to, it seems to me, is that a father has unconditional love, like a mother, but without the sense of unity. As Steiny quotes from researcher Tonya Glantz:

"... think of how dads talk. It feels like: 'You are here with me' as opposed to 'You are a part of me.'"

That somewhat different relationship is not only something learned by the experience of being an actual parent, but also something that has been woven into our personalities and culture, in conformance with out biological natures. Whether you want to believe it's purely evolutionary or admit a Maker, fatherhood is expansive in the subtlety of its inherent effects on our society. (Which, of course, ties into the theological discussions that we've had around here, from time to time.)

What I've written above will have broad currency, in our culture, when the topic is education, parental responsibility, social work, and so on. However, much as fatherhood is broader than, say, an economic relationship, the concept of fatherhood and its importance ought to have implications for how we conceive of such things as marriage.

The Sky Is Blue; Sexual Content Encourages Sex

The unfortunate thing is that parents must learn the truth of this through experience.

Authoritative parents also restrict their children's exposure to sexual content in the media (music, television, movies and Internet). It is well documented that exposure to explicit sexual images and lyrics accelerates the onset of sexual debut among adolescents. Authoritative parents will enforce a zero-tolerance drug and alcohol policy, and educate their children about the relationship between substance use impaired judgment and an increased incidence of sexual activity. Authoritative parents know their children's friends, and their children's friends' parents, and work together to monitor social activities.

The scary thing is that there are people who'll dispute some or all of Michelle Cretella's advice.

A Cultural Turnaround Based on Experience

Here's an interesting result from a survey of U.S. Catholics done by the Center for Applied Research in the Apostolate at Georgetown University in Washington, appearing in an article in the Rhode Island Catholic, but not apparently online anywhere:

"The youngest Catholics ... look a lot more like the pre-Vatican II [than the] Vatican II or post-Vatican II cohorts," [social scientist Barbara Dafoe Whitehead] said. "Huge majorities - 80 percent or more - of these youngest Catholics believe that marriage is a lifelong commitment and that people don't take marriage seriously enough when divorce is readilly available."

Many children of this generation have experienced divorce in their own families, and they are determined not to divorce themselves, Whitehead said.

Of course, one should also consider the possibility that increasing liberalism after Vatican II led to fewer Catholics of the sort who would disagree with this young generation and a concentration of traditionalists among those who are still religious (which could be a leaping point for further discussion about the effectiveness at liberalizing doctrine to be more amenable to shifts in cultural mores). Still, it's not difficult to imagine cultural backlash among a generation that's been on the receiving end of negative life-changing trends such as increases in divorce.

What would be the texting jargon for "'til death do us part"?

Unabashed Plug of a Rescuing Providence Post

It didn't make me cry, dammit.

By the way, as Michael will soon be going Hollywood, he needs to begin assembling his entourage.

Let's see. A makeup person, a hair person, a wardrobe consultant. A scheduler and a couple of gophers. An agent, back in a glass-and-chrome office, making rapid fire phone calls and chain smoking European cigarettes. An insider to keep Michael up on the latest LA and NY gossip. And, most importantly, a goodly assortment of Yes Men Persons.

Don't leave this important task to the last minute, Michael ...

The American Difference

Per his usual habits, Mark Steyn makes a significant observation that has gone largely unremarked:

... I've been saying for months that the difference between America and Europe is that, when the global economy nosedived, everywhere from Iceland to Bulgaria mobs took to the streets and besieged Parliament demanding to know why government didn't do more for them. This is the only country in the developed world where a mass movement took to the streets to say we can do just fine if you control-freak statists would just stay the hell out of our lives, and our pockets. You can shove your non-stimulating stimulus, your jobless jobs bill, and your multi-trillion-dollar porkathons. This isn't karaoke. These guys are singing "I’ll do it my way" for real.

In the interest of beginning Sunday on a positive note, I won't quote the subsequent paragraph.

On the Culture of Snow

Matt and I pondered the cultural causes of snow-aversion on the Matt Allen Show, last night. Is it related to global warming (or lack thereof)? Is it related to the Internet and video games? Stream by clicking here, or download it.

I actually think it's a softening of our regional character. We once braved the weather, in the Northeast. We dealt with it. We put the chains on the tires and felt as if we're ready. Now, people have become enamored of the opportunity to run and hide. I suppose, therefore, it's less a matter of diminished bravery against the snow as it is diminished fortitude against the daily grind of life.

The Difference a Pope Makes

In keeping with the theme of confidence as a prerequisite to true tolerance, Joseph Bottum explores the way in which the authority represented by the papacy gives the Roman Catholic Church a theological coherence that has preserved its voice in modern society:

For a long while, Americans thought Catholicism was an un-American form of religion, but in our current situation, Catholicism alone appears able to synthesize faith and reason long enough, broadly enough, and deeply enough to avoid sectarianism. John Courtney Murray, the American Jesuit who influenced the Second Vatican Council's decree on religious liberty, made essentially this argument, and the thirty years of debate over abortion has confirmed it. Catholic thought now defines the nonsecularist terms of American discourse—and does so, at its best, without threatening either the religious freedom or nonestablishment clauses of the First Amendment.

The Church's structure is among the decisive factors in my decision to become — and remain — Catholic. The hierarchy, properly understood with distinctions between the prudential and the divinely imparted, is in keeping with the way in which human nature requires community-level disagreements to be resolved and foundational beliefs to be maintained as our understanding of the world evolves.

If there is a capital-T Truth, then something like the Catholic Church is essential toward its pursuit, not the least because the institution gives us confidence to meet and address disagreements.

Not Asked, but Told

Popular wisdom insists that social issues are a political wedge wielded from the right to divide Americans for political gain. Experience suggests that the cynical aggressors, in this sense, are actually more likely to reside on the left. Not for no reason has President Obama played the "don't ask, don't tell" card as his political agenda falls apart on the grounds that it's extremely unpopular. Gotta distract the rabble, you know.

As a political calculation, I think he's wrong. The movement against him, most visible in the tea parties, is not going to take its eye off the economic and civic issues on which the president has us all so spooked just because he shouted "gays" in an active military. And as a policy decision, Anchor Rising contributor Mac Owens explains why Obama's wrong in a Wall Street Journal op-ed:

The congressional findings supporting the 1993 law (section 654 of title 10, United States Code) reflect the common-sense observation that military organizations exist to win wars. To maximize the chances of battlefield success, military organizations must overcome the paralyzing effects of fear on the individual soldier and what the famous Prussian war theorist Carl von Clausewitz called "friction" and the "fog of uncertainty."

This they do by means of an ethos that stresses discipline, morale, good order and unit cohesion. Anything that threatens the nonsexual bonding that lies at the heart of unit cohesion adversely affects morale, disciple and good order, generating friction and undermining this ethos. Congress at the time and many today, including members of the military and members of Congress from both parties, believe that service by open homosexuals poses such a threat.

Mac's also got an FAQ of sorts related to the essay on NRO.

The bottom line is that liberals, progressives, or whatever we're agreeing to call them these days want to disallow society from making distinctions between classes of people, even when those classes have relevant differences, in order to make certain political disagreements seem more important. How one bonds with others, and with whom one bonds in what way, has significant implications in the life-and-death situations that military personnel face regularly. But the likes of President Obama find it convenient to leverage the deep, personal feelings involved in sexual orientation, so all else must be treated as secondary.

A Millennium of Separating

With the intention of zooming out a bit for some mid-afternoon reflection, I note Robert Louis Wilken's review of a book by Tom Holland and its striking proclamation:

That, at least, is the thesis of Tom Holland's new book, The Forge of Christendom, a provocative and elegantly written account of the end of the first millennium and the beginning of the second. [Pope Gregory VII] did not live to witness his ultimate victory. But "the cause for which he fought," writes Holland, a British historian and radio personality, "was destined to establish itself as perhaps the defining characteristic of Western civilization." That characteristic is the division of the world into Church and state, with these realms distinct from each other. In Holland's eyes, Gregory "stood as godfather to the future."

As the subsequent millennium completes its turn, the trend has become for the state to leverage that principle of separation to bind the Church. Where we'll be 1,000 years from now will have much to do with our resolution of the current conflict.

Anti-Abstinence Crusaders See What They Want to See

On the day that the news section of the Providence Journal acknowledged that abstinence-only sex-ed programs could potentially be successful, the editors of the Lifebeat section thought it necessary to rush to the defense of their modern kulturkampf with the headline, "Program blamed for rise in teen pregnancy" on the section's front page. Of course, the immediate question is who is doing the blaming:

The national teen pregnancy rate is on the rise again after 15 years of decline, and the group providing the data lays the blame squarely on the Bush administration’s stepped-up funding for abstinence-only education programs.

The Guttmacher Institute, a nonprofit that’s aligned with Planned Parenthood but nevertheless is respected for its data on reproductive issues, reported last week that the U.S. teen pregnancy rate had risen by 3 percent from 2005 to 2006, the latest year for which figures are available.

What makes the citation especially troublesome is that the article specifically notes the research of John Santelli. Back when one of his studies was fresh, something in the reported data bothered me, so I actually purchased a copy of the study in order to review the methodology. What I discovered was that Santelli's basic math simply didn't show what he claimed it to show. In a nutshell, his equations credited contraception not only with its own success rate, but also with the success of increasing abstinence. My communications with Dr. Santelli became snippier, on his end, in proportion to the specificity of my explanations.

The basic pattern of distorted findings being spun to even greater distortions in the press is very familiar. Indeed, back in 2004, the New York Times heralded a study disclaiming the effectiveness of an abstinence pledge. When I looked into the numbers, I noticed not only that abstinence had, in fact, increased, but also that many of the respondents who had not "lived up to their vows" to remain abstinent had actually broken that vow after making another: they got married.

Thus, we end up with a bifurcated society, in which readers of the Projo's Lifebeat section heed the research wing of Planned Parenthood, while others share Robert Rector's understanding of the situation:

No one knowledgeable about abstinence education, however, would find this startling. In fact, eleven previous sound studies showed strong positive effects from abstinence programs. The mainstream media simply ignored them.

Human nature will always tend toward a (generally productive) battle between groups preferring different conclusions. But when that battle is amped up on the steroids of massive amounts of federal funding and even more substantial potential for the regulation of people's lives, objectivity — not to mention common sense — becomes more difficult to maintain. (See also, climate change.)

The Confident Pluralist

His specific topic is contemporary Judaism, but Ben Greenberg makes a worthwhile point related to pluralism more generally:

Orthodox Judaism was supposed to founder on rugged American individualism, but quite the opposite has happened: A Judaism assembled at a buffet of individual preferences has small interest for young adults seeking direction and meaning in their lives. Young Jews are likely either to abandon their religion altogether or to take it seriously. That is why there is a migration to Orthodoxy by young Jews raised in liberal or secular households. ...

Because the Modern Orthodox are profoundly secure in their religious observance, they can engage the modern world with self-confidence.

Real — substantial and healthy — pluralism isn't something that exists inside the individual, where it can only manifest as insecurity and confusion. One cannot respect and engage difference when one strives to be in some way identical to everybody as a first principle.

A society can only harness the dynamism of diversity when individuals experience it from strong positions of confidence in their own fundamental beliefs, with tolerance for those who disagree.

In the Tech Bubble

Prediction: This is going to turn out to be a major issue in a decade or two:

Smart phones, MP3 players, laptops and other devices are the air kids breathe — perhaps too deeply, judging from a new study that shows children ages 8 to 18 devote an average of seven hours and 38 minutes a day consuming some form of media for fun. That's an hour and 17 minutes more than they did five years ago, said the study's sponsor, the Henry J. Kaiser Family Foundation. And they're champion multitaskers, packing content on top of content for an even heavier onslaught. ...

The researchers warned that further study is required to link media use with any impact on the health of young people or their grades. But 47 percent of heavy media users among those surveyed said they earn mostly Cs or lower, compared with 23 percent of light users. The study classified heavy users as consuming more than 16 hours a day and light users as less than three hours.

The problem is greater than just time away and distraction from studies, although those are clearly detrimental. As a parent, I can testify that even within a few weeks of introduction of one of these addictive technologies within the house, personalities begin to change. When I was young the parental concern was the deterioration of attention span, but now, it's as if the kids forget how to entertain themselves and play creatively without the hyper-stimulation of gadgets.

Without a doubt, society benefits greatly from technological advances, but we shouldn't lose sight of the fact that they amount to blind experiments on future generations.

A Relationship with Knowledge

First, a line that's supremely relevant for those of us who've been beating our heads against a wall of political inertia, in Rhode Island:

In my experience, compulsively objective scientists are evenly matched, or even outmatched, by shamelessly subjective humanists. More than once I’ve been shocked by colleagues who seem unable to grasp that richly elaborated accounts of personal experiences do not refute claims about statistical tendencies.

That's from R.R. Reno's response to a book addressing our relationship with knowledge by Paul Griffiths:

The first half of Intellectual Appetite provides a metaphysical analysis (or, more accurately, the grammar of a metaphysical analysis—Griffiths operates as formally as possible to encompass a wide range of metaphysical options) that allows us to explain why, for a Christian, the basic move of "enclosure by sequestration" trains the mind to be false to reality. The world is not made up of tiny little bits of disconnected reality, all just waiting for our mental appropriation. Everything is saturated with the sustaining power of God’s creative will. Nothing merely exists, because everything comes into being and endures in the shimmering light of the divine gift of existence.

By the phrase "enclosure by sequestration" Reno means to indicate the human tendency to disassemble the components of reality for inspection. As a practical matter, this is how the limits of our own capacity for comprehension require us to proceed, but the danger is that we'll pick and choose those components that serve the reality that we prefer to conceive. If we were to stroll farther into the metaphysical weeds, I'd suggest that we do, in a real way, succeed in constructing our own realities, but that doing so does not make each variation equally valid. They can all be measured by their distance from and movement with respect to objective Truth.

In this view, nothing — no action or thought — is inactive, because what we believe the world to be manipulates reality as surely as what we do with our physical bodies. So, I disagree with Reno's interpretation, here:

In his Confessions, St. Augustine provides a particularly vivid account of the power of spectacles. He reports that his close friend Alypius, though possessing a good and cultured character, became addicted to the bloody, violent games that provided civic entertainment in the ancient world. At first, Alypius "held such spectacles in aversion," Augustine writes. One day, some friends persuaded him to go. Alypius steeled himself, closing his eyes to avoid participating in the barbarism. At the crucial moment, as the blood gushed and the crowd roared, "he was overcome by curiosity," and "he opened his eyes."

But Augustine's account does not turn toward ownership, as the phenomenology preferred by Griffiths suggests. On the contrary, all the images Augustine uses point in the opposite direction: "He was struck in the soul by a wound graver than the gladiator, whose fall had caused the roar." "His eyes were riveted." He "was inebriated by bloodthirsty pleasure." He becomes addicted and captivated. It isn't that Alypius owns the spectacle. The spectacle owns Alypius.

It would be closer to the truth, I'd suggest, that however much he may enslave himself to his own fixations, the voyeur is actually pursuing a sense of ownership of the gladiator's final moments, as if for a collection of images that the spectator has accumulated. Moreover, the scene allows him to participate without immediate bodily risk — to benefit whether the gladiator survives or dies.

The viewing is not passive. It constructs the communal hand that forces the gladiator into a fight for his real life. It represents a movement toward a particular understanding of reality, one in which the senses are deadened to violence in a way that minimizes the travesty and in which the participant is not a person with a soul with which to communicate, but an object. Hence, the progression toward ever more gratuitous scenes and perhaps an increasing likelihood of acting them out.

The Benefit to the Giver

BobN makes an excellent comment:

Libraries were all we had before the Internet. They were the original broad and deep pool of knowledge available to all.

Of course, the original free library as invented by Ben Franklin was funded by private benefactors who subscribed to its capital and operating costs purely as a matter of private philanthropy. The idea that libraries would be owned and funded by government violated the contemporary concept of the role of government in society.

Private philanthropy confers benefits on both donors and recipients. People who supported the libraries and other philanthropic institutions gained status and affection from their fellow citizens and the recognition that they had nobly done good things for their fellow man, while those fellow citizens benefited from the libraries, or fire departments, or hospitals.

When government takes over "good works" it perverts that social bond. Voluntary philanthropy becomes taxes extorted under the law's threat of force. The government usurps the philanthropist's social position and takes credit itself for what it did not provide (which is fraud). And the beneficiaries are no longer grateful, but come to see the benefits as "entitlements" to which they have a "right".

Thus we slide into the Hell of Progressivism. There is nothing compassionate about government being involved in social services. It's all about making people dependent on politicians and bureaucrats so they can be bribed or threatened to continue voting those politicians into power.

I agree with this argument, for the most part, and the sentiment, wholly. But it's worth questioning whether advances in transportation and communication technology have changed the equation almost beyond applicability. Wealthy people once had a much greater incentive to pursue "status and affection from their fellow citizens." For one thing, peer groups were much more local, whereas now, the wealthy see themselves as an international set. Whether the middle-to-upper crusts within the nearest ten miles think well of them is of diminished concern.

Security is also less of an issue. Before phones and automobiles and fancy CSI forensics, angry mobs were an actual risk. A mugging on a dark road could be a more stealthy crime. And a house could burn down with no hope of stopping flames begun in the dead of night.

This is all before one takes into account decreased religiosity (which, of course, is related to the other trends). Frankly, I don't have a philosophical answer, from a conservative point of view, other than to suggest that the government decision making be pushed as far out toward discrete communities as possible.

Abstinence as Good Decision

Having challenged the premises (and the math) of naysayers of abstinence-only education, I don't find these results surprising:

Billed as the first rigorous research to show long-term success with an abstinence-only approach, the study differed from traditional programs that have lost federal and state support in recent years. The classes didn't preach saving sex until marriage or disparage condom use.

Instead, it involved assignments to help sixth- and seventh graders see the drawbacks to sexual activity at their age, including having them list the pros and cons themselves. Their cons far outnumbered the pros. ...

Two years later, about one-third of abstinence-only students said they'd had sex since the classes ended, versus nearly half — about 49 percent — of the control group. Sexual activity rates in the other two groups didn't differ from the control group.

The bottom line is this: Safe-sex education gives children knowledge about how to do something — and tells them that it's "safe." Effective abstinence-only curricula help them to understand why they shouldn't act on that knowledge.

Such programs should involve lessons in self esteem, in decision-making, in life decisions, in cultural expectations, and so on. What our society must learn, above all, is that sex is not the be-all-end-all of human existence, and that at a young life can be much better spent than dealing with the obstacles, discomforts, and obsessions that typically follow sexual activity outside of monogamous adult relationships.

The Inadvertent Rudeness of Technology

Bob Kerr writes in yesterday's Providence Journal

The first time I saw a laptop on a bar top was at Local 121 in Providence a few months ago. It was a moment of social breakdown. In a place meant for the soothing embrace of a cocktail, a woman apparently saw no problem, no code violations, in plopping down her slab of technology and hooking up with the universe.

I know some bars where putting a laptop down next to the beer coasters would probably bring the threat of a laptop flying, followed closely by its owner. But Local 121 is a subdued and tasteful place, retaining much of the original elegance from the days when it was the bar of the Dreyfus Hotel. The bartender did not lean over and threaten to bounce the laptop off the wall. The clueless offender was allowed to click away.

The rudely placed laptop came not long after a woman at Borders bookstore in Garden City told me all about her troublesome daughter. I’m pretty sure she didn’t intend to tell me anything, but she shared every anguished word with me and others who were looking for a good book. She poured her worries into her cell phone with a voice that spilled out beyond the latest nonfiction and paperback mysteries. She was in a bookstore, cutting into literary considerations with a private conversation turned public. Like the laptop user at the bar, she appeared to have not a clue that she was pushing her life in the way of others.

So we've got two separate matters here. A computer at the bar and the public cell phone conversationalist who believes s/he is perpetually surrounded by deaf people.

I am 150% with Bob on the latter. The loud cell phone user is in a slightly different rudeness category as the point-of-purchase cell phonist, though both involve the inflicting of personal information, willy nilly, on the public. I was in a Whole Foods check-out line a couple of weeks ago behind a woman who carried out the entire process - loading of the conveyor, scanning of items, bagging and paying - talking intensely into a cell phone. When the clerk turned to me and my items, I observed that she needed a "No Cell Phone" sign at her register. She replied in cheerful bemusement and a killer Southern accent, "Ah just learned all of that girl's business!" Indeed. Whether or not she was interested.

So, absolutely. The mis-placed and/or loud cell phonist. Inconsiderate and boorish.

What I'm not getting is the laptop computer at the bar. Why is this rude? What unspoken bar etiquette has been breached? How is this "a moment of social breakdown" that makes Bob think wistfully of direct, corrective action?

... the bartender faced with a customer who sits down at the bar and opens a laptop might have a few practiced suggestions picked up in technology etiquette classes. The bartender might say, for example: “If you don’t want 16 ounces of Irish stout poured on your keyboard, you might want to take you and your laptop somewhere else.”

When Activism Becomes Ocean's Ten

Internet technology and revolutions in communications create a razor's edge between magnificent and dangerous. People are decreasingly held down by a lack of connections or resources, but by the same token, there is less of a vetting process for advancement, and the direct chute to stardom obviates a sense of long, slow investment in one's position.

So, it's disappointing, but not entirely surprising, to learn that one of the kids behind the revelatory ACORN videos appears to have dived too quickly into the movie in his head:

A conservative activist who posed as a pimp to target the community-organizing group ACORN and the son of a federal prosecutor were among four men arrested and accused of trying to tamper with phones at Democratic Sen. Mary Landrieu's office.

Activist James O'Keefe, 25, recorded two of the other suspects with his cell phone as they walked into the office dressed like telephone repairman and said they needed to fix problems with the phone system, according to an FBI affidavit.

The interesting blend of Candid Camera, political activism, and alternative media coalesced into an extremely powerful tool to expose ACORN. Turned toward nakedly partisan espionage, it's offensive and stupid.

Learning to Be Good

A comment section recently brought out the topic of whether children are born with a moral sense and ended with BobN arguing as follows:

... Young minds are very plastic and amoral.

As Reagan said, freedom is never more than one generation away from being lost.

Today's society is filled with examples of young people without moral compasses. From the gangs of Los Angeles (or Providence) to the children in madrassas preparing to become the suicide bombers of al Qaeda at the extreme, to the welfare queens and "baby mamas" and their no-strings impregnators who view welfare as a career, to business-school students who cheerfully admit to cheating to get ahead and think it is a normal part of business, to politicians who speak of democracy while plotting to seize tyrannical power, there are an awful lot of people who are not wired to see the truth.

Of course there are many counterexamples. In fact, the vast majority of people still understand right and wrong and act accordingly. And at the extreme of this end of the spectrum are the valiant patriots who volunteer to serve our country and literally fight for freedom and our way of life.

My own belief is that morality is just like everything else in that it is a process of development. We're all born with an innate sense of what is right — a conscience that seeks for God. Genetics set boundaries and probabilities for our behavior, but the rest develops over time based on experiences and cultural input. I once heard some celebrity suggest that pit bulls are a danger because they have such big hearts, and if people pervert their loyalty and desire to please, the dogs can become monsters. Just so with people: Our drive to do what is right can be perverted so dramatically that an impulse toward transcendence can be made to point toward that which is immoral.

As Archbishop George Niederauer writes:

How do we form and guide our consciences? While the Church teaches that each of us is called to judge and direct his or her own actions, it also teaches that, like any good judge, each conscience masters the law and listens to expert testimony about the law. This process is called the education and formation of conscience.

It is by following our inherent longing for Truth up the structure built of revelation and tradition — of history and cultural experience — that we achieve both moral goodness and independence.

"Mugged By Ultrasound"

A new poll finds that "56% of all Americans and 58% of those 18-29 years old say abortion ‘morally wrong’."

“Millennials” (those 18-29) consider abortion to be “morally wrong” even more (58%) than Baby Boomers (those 45-64) (51%). Generation X (those 30-44) are similar to Millennials (60% see abortion as “morally wrong”). More than 6 in 10 of the Greatest Generation (those 65+) feel the same....

Advances in technology, show clearly – and ever more clearly – that an unborn child is completely a human being. That, coupled with the large number of Americans who know one of the many people who has been negatively affected by abortion are certainly two of the reasons that Americans are increasingly uncomfortable with Roe v. Wade’s legacy of abortion, and with abortion generally. The majority of Americans now understand that abortion has consequences, and that those consequences are not good.

...advances in ultrasound imaging and abortion procedures have forced providers ever closer to the nub of their work. Especially in abortions performed far enough along in gestation that the fetus is recognizably a tiny baby, this intimacy exacts an emotional toll, stirring sentiments for which doctors, nurses, and aides are sometimes unprepared. Most apparently have managed to reconcile their belief in the right to abortion with their revulsion at dying and dead fetuses, but a noteworthy number have found the conflict unbearable and have defected to the pro-life cause.

[Some] converts were driven into the pro-life movement by advances in ultrasound technology. The most recent example is Abby Johnson, the former director of Dallas-area Planned Parenthood. After watching, via ultrasound, an embryo “crumple” as it was suctioned out of its mother’s womb, Johnson reported a “conversion in my heart.” Likewise, Joan Appleton was the head nurse at a large abortion facility in Falls Church, Virginia, and a NOW activist. Appleton performed thousands of abortions with aplomb until a single ultrasound-assisted abortion rattled her. As Appleton remembers, “I was watching the screen. I saw the baby pull away. I saw the baby open his mouth. .  .  . After the procedure I was shaking, literally.”

Perhaps the fear of sexually transmitted diseases such as HIV/AIDS has faded as a deterrent to unprotected sex. The increase in the number of Latinos in the U.S., who now have the highest rate of teen pregnancy of any group in the country, may provide a demographic answer. Alternatively, the rising rate of pregnancy among adolescents may be part of a broader societal trend, since birth rates have also increased among women in every age group and among older, unmarried women. It’s even been suggested that the change represents “prevention-fatigue” associated with the ubiquity of prevention programs.

In any case, if the end of the decline in the teenage-pregnancy rate is in fact a real pattern, we need to address it head on. Delaying pregnancy is critically important for improving the life opportunities for both teenage girls and their babies.

Corrupted by Association

My Rhode Island Catholic column, this month, takes up the corrupting influence that associations and images can have on our thoughts:

We live in a society that's much too quick to dismiss the significance of simple associations, taking on faith that the images that splash across television screens and flood public spaces couldn't possibly lodge in the mind with any effect. But surely they do. A man upon meeting a woman will have different thoughts behind his eyes if she reminds him of a model whom he's seen in a provocative pose than if she resembles an actress known for a role as a loving wife or if he’s seen her likeness on a prayer card.

One should hope that decorum and maturity will adjust mental images before they translate into behavior, and in this example, the woman will have the greatest effect on the man’s perception of her. Still, when vile associations pile upon each other, ever greater adjustments and contradictions will be necessary in order to dispel the collage that they create.

Don't Let Randomness Validate Chaos

The photograph of the two-year-old Haitian being handed into his mother's arms has got to be among the most amazing captures of human expression that I've ever seen. The ordeal from which the boy has just been rescued is still discernible in his face, but his focus on his mother mixes with, well, almost surprise, as if of relief that the calamity did not wholly recast reality. The permanent remains — air and light and mom.

Of course, among the first lost dreams of youth is that parents are not permanent, and we adults know that this particular boy's ordeal was only just beginning when the Belgian and Spanish rescuers pulled him from the wreckage. Still, there's something in Redjeson Hausteen Claude's eyes, in the photograph, that needn't ever become an impossibility and that, indeed, we ought to strive to preserve at all times, for ourselves and for our culture.

Such preservation begins by addressing the inclination to see the catastrophe as an example of cruel randomness. From my perspective, randomness is hardly applicable. We live in a volatile world — on a planet of stone, fire, and fluid — and during a time that offers tremendous opportunity for preparation. Haiti is an overpopulated and underdeveloped nation that is far from fit to withstand the inevitable shocks that its location makes inevitable. Its condition, in that respect, results from accumulated decisions of human beings the world 'round.

This is to blame neither the victims nor those who've victimized them, but to point out the aggregate manifestation of choices — of free will in a reality that is punctuated with hard stops that we lack the knowledge to predict. Take it one step farther: such free will could not exist if there were no real choices to make or consequences to them. That one person should suffer for others' decisions is certainly unfair, but it's an injustice of human origin, not (if I may finally introduce the unspoken) of divine making.

Acknowledging as much is critical because a sense of meaning and purpose — a sense of a caring parent with whom we will ultimately be united — repercusses in our behavior. Without it, human cruelty takes something of the absolution of natural disaster. A loss of the rightly ordered perspective ultimately results in the piling of travesty upon tragedy:

As we hear reports of gunfire overnight, FEMA reports deteriorating security conditions continue to rise with widespread looting and armed gangs brandishing firearms. There are also reports of unescorted aid workers being assaulted for supplies are rising The problem also is the supply chain. Right now I am looking at a massive amount of food and water here at the airport, but only the U.S. Military is doing anything.

It allows fear to overcome responsibility:

Earthquake victims, writhing in pain and grasping at life, watched doctors and nurses walk away from a field hospital Friday night after a Belgian medical team evacuated the area, saying it was concerned about security.

The decision left CNN Chief Medical Correspondent Sanjay Gupta as the only doctor at the hospital to get the patients through the night. ...

CNN video from the scene Friday night shows the Belgian team packing up its supplies and leaving with an escort of blue-helmeted U.N. peacekeepers in marked trucks.

Perhaps we cannot confidently predict the decisions that we'll make under pressure of panic, and surely nobody is innocent of poor, even unjust, choices made at a distance of time and space and probability from their consequences. But the likelihood that we'll choose well increases, it seems to me, to the extent that we keep Redjeson Hausteen Claude's expression ever poised just beneath the skin.

ADDENDUM:

Wonderfully, there are no shortage of methods of donating toward the assistance of the people of Haiti. Here are two opportunities:

1. Catholic Relief Services
2. American Red Cross

Genius and Well Behaved? Nonsense.

Theodore Dalrymple's look back at Sherlock Holmes, the literary, not cinematic, character, makes a conservative desire to read the books again and avoid the movie. When the film's trailer appeared, I lamented the cultural insecurity that requires every hero to be a such a superhero as to exist outside of societal etiquette. Robert Downey Jr.'s Holmes is a boorish ninja. Dalrymple notes the cultural thread, as well, when speaking of Holmes author Sir Arthur Conan Doyle:

Conan Doyle's fundamental humanity and decency, as evident in his life as in his work, shine through the canon. This in itself is a matter of interest, if it is accepted — as I think it should be — that the canon is itself a manifestation of literary genius. We have been so persuaded that genius and disgraceful conduct go together that we find it difficult to believe that an affable man such as Conan Doyle can be possessed both of goodness and of superior talent; indeed, appalling conduct is sometimes itself taken as evidence of the greatest talent. If geniuses are badly behaved, ought that not to mean that the badly behaved are geniuses?

It is as if, in the current era, we despise rules so thoroughly that we fantasize about being so magnificent, as individuals, that we needn't heed them. Of course, Dalrymple also highlights something in Holmes that a declining civilization should consider:

He is a model of self-mastery of the kind that allows eccentricity to flourish, as it so richly once did in England.

Eccentricity must follow from self-mastery. Our culture has been so effective because it has learned millennia of dos and don'ts for us. The rules no longer apply when you've followed them so scrupulously as to no longer need them, and it is not with disdain that we transcend them, but gratitude.

(None of which to say that rules don't sometimes work their way into the culture that deserve to be discarded with disdain so that the civilization can advance. My topic, above, is the collection of behavioral expectations that our anti-heroic superheroes ignore as a matter of course.)

Successfully Avoiding Divorce Requires Marriage

I've been meaning to point out a problem with Lefteris Pavlides's objection to a recent report that Rhode Island is among the unhappiest states in the country. Declares Pavlides:

Year after year the so-called "happy" states are on the top of broken homes and children in single families. For my money whole, two-parent families have a better chance at true happiness. The states with the highest divorce rates also have the lowest taxes, which means they have the lowest services for those suffering and the worst educational opportunities for their children. These not very children-friendly places can not be very happy.

His evidence for this claim is that the supposedly most happy states have higher divorce rates than the unhappy states. It's been a while since I dug into these numbers deeply, but I'm sure my 2004 discovery holds: Divorce rates are calculated per 1,000 of the population, not of marriages, and the states with the highest divorce rates per 1,000 residents also have much higher marriage rates per 1,000 residents.

If I were inclined to provocation, I'd suggest that married Northeasterners should hold on to their spouses for dear life... miserable people might find it difficult to find gold twice.

Pants on the Ground

Joe the Plumber....Rick Santelli...."General" Larry Platt? There's something about wannabe American Idol auditioner Larry Platt's song "Pants on the Ground" that is striking a chord.

Believing in the Echo

In a This I Believe - RI segment on WRNI, Jim Stahl, the former publisher of the children's magazine, Merlyn's Pen, talks about the creative wisdom of children. Me, I don't believe this notion of the wise youth. Almost by definition, wisdom is impossible for the young.

To the extent that children seem wise, it is not creative but recitative. They're simplifying and reflecting what we've taught them — often with their own unique twist, to be sure, but not with an insight unavailable to adults.

Consider a poem from his magazine, of the thumb-in-the-eye-of-God variety, that Stahl offers as an example. He says:

In hundreds of classrooms that read this poem, discussions took off, all of them launched by the words of one creative teen.

With the poem's authorship a generation after John Lennon had sung that "God is a concept by which we measure our pain," I'd suggest the somewhat different perspective that it was a hit because a Baby Boomer publisher thought it provocative and an army of boomer teachers thought it was subversive to teach it, utilizing the classroom to reinforce or subvert cultural norms taught in the home — all with the perfect comfort of a groupthink attack on a safe target.

Stahl goes on to advocate for an escalation of our appreciation of smart and creative kids to a level similar to our celebration of star athletes, and with that I agree. In the context of schools, however, we run into the problem that challenging children who are advanced academically, rather than athletically, takes time and resources — at a minimum, hiring an adult competent to direct a discussion of Moby Dick, say, or to create an insightful presentation of current events, providing a context that the students inevitably lack. As we've witnessed to tragic degree in Rhode Island, the resources that might be thus allocated are apt to be sucked up into teacher contracts or mandated for use on special needs children.

And then there's the ideological problem. One gets the impression, as from the single example highlighted from Stahl's entire career as a publisher, that those who might advocate for the encouragement of teenage creativity have a decided preference for smart kids to come to particular conclusions. The really smart kids will discern those conclusions to be wrong, but most will follow them into their destructive circularity.

Taking the Battle Out of the Boy

It's odd how details can lodge in the memory. On an annual basis, my parents would take me on the short trip over the border from our home in New Jersey to The Renaissance Faire in New York state. Each ended with a joust and hand-to-hand combat over a noble lady's honor, and the children in attendance were permitted to run out onto the field, when the dust cleared, and gather up chunks of the lances, which were invariably made of soft, easily broken wood.

These lengths of weaponry — one year cedar, one year pine — were ideal for the important work of battling a particular bush behind my apartment. When the villain swallowed my souvenir beyond reach amidst its innards, one year, I learned that lances are best wielded as swords than as spears. My mission had apparently already been accomplished, however, as evidenced by the many years of peace at the apartment complex.

Those of us who were formerly boys are likely to have ample examples of such martial exercises to bring to mind when reading entries into culture-war literature such as Sally Thomas's explanation that "a desire," among boys, "to commit violence is not the same thing as a desire to commit evil." When a spring morning at the tail end of the millennium staggered at news of a school shooting in Colorado, there was much familiar about the perpetrators. The difference — profound in outcome, although perhaps subtle in origin — is that my in-school fantasies were of repelling attack, not initiating it. Whenever a helicopter flew overhead, it was Red Dawn, calling for heroic resolve.

The cultural and personal shifts that lead in these two opposing directions are likely manifold and difficult to tease from the rest of life, but I can't help but see something significant in an anecdote that Thomas presents:

Meanwhile, psychologist Leonard Sax, author of the 2007 book, Boys Adrift, cites the example of a typical junior-high literature assignment on William Golding's Lord of the Flies that a preteen boy has crumpled and left, with other unfinished homework, in the bottom of his backpack. "Write a short essay in Piggy's voice, describing how you feel about the other boys picking on you," reads the assignment. This is stupid, the boy says, and he isn't doing it. Why not? "I’m not Piggy," the boy says. "I'm not some fat loser. If I'd been on that island, I'd have smashed his face myself!"

I can't think of a mother, myself included, who could hear her child voice that sentiment and not cringe. To consider that your baby not only could want to smash another person's face but could assert with perfect certainty that he would if the chance arose, is to recoil in horror. It is to realize, as Anne Roche Muggeridge did while watching her sons take turns throwing each other into a brick wall, that what you have in your house is not a human like you but a human unlike you. In short, as Muggeridge puts it, you are bringing up an alien.

The author of the assignment was, clearly, seeking to encourage empathy in the students, and empathy is a valuable trait for both caregivers and heroes, alike. But as with much else in modern educational culture and psychology, the above example is crafted in a form more suitable for girls than for boys. It's been some years, but as I recall, Lord of the Flies was not bereft of good boys. This young reader was reacting to the enforced feminization of the question itself and rebelled by associating with the rougher, more viciously violent characters. A healthier, more productive question might have been, "If Piggy were your friend, how might you have defended him?" Implicitly, then, not protecting the downtrodden would have been evidence of fear.

There will always be those, male and female, who seek to dishonor the noble and innocent. There will always be students who incline toward meanness. That reality, however, is not evidence of a need for sensitivity training, but of a need to produce sufficient numbers in each generation who feel called to engage evil in battle. Not the least is this true because, as we've had cause to relearn in the past decade, the enemy will not always be within.

The Horror of Modern Youth

In response to an essay in which David Goldman suggests a connection between current events and recent trends in the popularity of horror films, Fr. Benjamin Sember, of Wisconsin, produces the following wisdom:

Rather than trying to attach the recent rise of the horror genre to September 11, 2001, your article ought to have looked at April 20, 1999, the day of the Columbine High School shooting. Our teens are terrorized, and the real possibility that they might be shot to death by a classmate while sitting in second-hour algebra is only the tip of the iceberg. High school has become a nonstop calendar of classes, heavy loads of homework, sports, drama club, choir, band, and endless practices. Teens are being eaten alive by the demands and tugged apart by the many activities. Rarely are these activities carried out in pursuit of what is true and beautiful. Instead, they become a constant competition to avoid falling short against a hundred measuring sticks as teens compete with each other for breathing space and attention.

An adjustment should be made for the apparent possibility that Fr. Sember's experience with today's youth is somewhat selective in a way that tilts his observations toward over-achieving kids. Also among the pre-adult demographic — and no less attracted to the horror genre, I'd assume — are those whose anxiety derives from a conclusion that they cannot compete. They'll not likely admit that concern — might not know it's there — and it often manifests as a rebellion against the premise that there's something worth competing for.

What occurred to me, while reading Sember's letter, is that young adults face all of these stressors while inhabiting a society that offers them no ballast. They're supposed to be liberated theologically, socially, and sexually. They're supposed to blaze their own path in the realm of behavioral standards, even as they strive to live up to high expectations of achievement. One needn't be a dyed-in-the-wool conservative to agree that well-learned behavioral standards are a prerequisite for success that derives from merit rather than luck.

A plausible argument could be made that the characteristic plot of the horror genre appeals to the modern youth not so much in their expression of pure violence, nor in the voyeurism of watching others suffer, nor the comfort of presenting (for a time) horrors as the stuff of fantasy, but because it leaves viewers feeling that they can strive and overcome challenges even when all the rules of reality are thrown out. On the broad tasks of defining our lives, our society tends toward challenges without rules — expectations without instructions — and it is indeed the stuff of fantasy to believe that a society that rejects principles of self control could defeat the most terrifying creatures of the imagination.

An Obligation on the He Who Cannot Be Obliged

To some degree, the theological principle that Bruce Marshall describes here can be seen as a core division point of human ideology:

If God had remitted our sins by sheer forgiveness—sent them away or simply declared them nonexistent—then our sins indeed would be gone, and we no longer would be sinners. We would, however, be mere spectators to our own salvation: observers who simply noted this fact about ourselves, without any involvement of our hearts and wills. By treating our sins as a debt for which he will accept payment, God gives humanity a genuine share in its own salvation. As any child knows whose father has given him or her money to buy him a Christmas gift, there is joy in this that can come in no other way, even though—or, better, precisely because—we know well that we are simply giving back what we have freely received.

Theologically, I'd suggest that the salvific transaction is actually more profound than that. Undeserved blessings are arbitrary and may be removed arbitrarily. God's granting us an ability earn salvation conversely creates an obligation on Him to provide it — to reward.

Thinking of the myriad people, in modern society, who appear to believe that they are owed happiness and comfort, in material matters, and should face no strings along with spiritual beneficence, it's difficult to avoid the impression of a paradox: Many are eager to trade that which makes them human — the ability to judge the world and choose a path through it — for creature comforts, yet in so doing, they inflate their importance in the universe.

The image that comes to mind is of an impetuous child who understands that he or she is gong to receive a reward, anyway, and scorns and challenges his or her parents for imposing a chore — a game. The parents are giving the child an opportunity to place a binding claim on them, and the child is insisting that he or she already owns that claim, and more, as payment for deigning to exist.

Intellectuals

Thomas Sowell:

...It may seem strange that so many people of great intellect have said and done so many things whose consequences ranged from counterproductive to catastrophic. Yet it is not so surprising when we consider whether anybody has ever had the range of knowledge required to make the sweeping kinds of decisions that so many intellectuals are prone to make, especially when they pay no price for being wrong.

Intellectuals and their followers have often been overly impressed by the fact that intellectuals tend, on average, to have more knowledge than other individuals in their society. What they have overlooked is that intellectuals have far less knowledge than the total knowledge possessed by the millions of other people whom they disdain and whose decisions they seek to override.

We have had to learn the consequences of elite preemption the hard way — and many of us have yet to learn that lesson.

Proof of the Existence of Government

Somehow, one is not surprised that this instance of governance has not sparked the shock and outrage that accompanied the decision of Swiss voters to ban minarets:

... the European Court of Human Rights in Strasbourg, France, has ruled that the government of Italy must remove crucifixes from public school classrooms throughout that country. According to the decision of the court, "The presence of the crucifix . . . could easily be interpreted by pupils of all ages as a religious sign." This, the court said, could be "disturbing for pupils who practiced other religions or were atheists."

Yes, public/private distinctions apply, but the question is one of governance. The Swiss have determined public scenery to be subject to public considerations of culture, and the Italians should be able to do the same with public classrooms. If a distant, largely unaccountable government in another country can decide such matters of local taste, then — whatever one's belief in God — there's no such thing as self-government.

An Untaught Generation

The fourth letter to the editor of First Things in this set surely expresses the perspective of many Westerners now entering middle age and finding the unexpected light of adulthood opening their eyes:

Meanwhile, I have gravitated to a certain type of mommy-blog: one written by a stay-at-home mother, lovingly grateful to her provider-man, capably in charge of every detail of her children's lives and home: the Angel in the House, as we might have sneered back in English 101. While the blogger and I remain quite different people, she seems to have grasped, early on, some essential fact about gender relations that no one ever told my husband or me. Those brave and brainy revolutionaries who raised us—parents, professors, Self magazine—never so much as hinted that someday we might want to act like men and women. Having dodged that retrograde fate, we had turned into neutered freaks, mired in resentments and domestic dysfunction. Our lucky kids!

This is not to call for a return to the inequalities of the past, and it's not to say that everybody in an entire generation was raised equivalently. (My own upbringing, for example, was not as drastic as the writer's.) But I don't think that there's any question, on the broad level of a culture, that the middle and later decades of the twentieth century saw a too-dramatic disregarding of deep cultural and biological tendencies.

Boundaries for Affirmative Action

Yup. That's the habit of academia... always in need of correction for favoring men:

A federal civil rights agency investigating possible gender discrimination in college admissions will subpoena data from more than a dozen mid-Atlantic universities, officials said Thursday.

The probe by the U.S. Commission on Civil Rights is focusing on whether some colleges favor men by admitting them at higher rates than women, or by offering them more generous aid packages.

But hold on:

Women outnumber men nearly 60 percent to 40 percent in higher education nationally. The probe grew out of anecdotal evidence and news accounts that admissions officials are discriminating against women to promote a more even gender mix, said commission spokeswoman Lenore Ostrowsky.

Apparently, it was insufficiently understood that "diversity" and other such post-'60s shibboleths are race- and gender-specific. Hetero white men are overrepresented by their very existence.

White Guilt and Morally Lazy Revolution

Annalee Newitz finds a cultural thread in the plot of Avatar:

These are movies about white guilt. Our main white characters realize that they are complicit in a system which is destroying aliens, AKA people of color - their cultures, their habitats, and their populations. The whites realize this when they begin to assimilate into the "alien" cultures and see things from a new perspective. To purge their overwhelming sense of guilt, they switch sides, become "race traitors," and fight against their old comrades. But then they go beyond assimilation and become leaders of the people they once oppressed. This is the essence of the white guilt fantasy, laid bare. It's not just a wish to be absolved of the crimes whites have committed against people of color; it's not just a wish to join the side of moral justice in battle. It's a wish to lead people of color from the inside rather than from the (oppressive, white) outside.

For his part, Mark Shea, through whom I found the above, notes a scriptural archetype:

... I can't help but notice that a similar dynamic occurs within Scripture as well, only without the dynamic of self congratulation. Moses, for instance, is precisely the guilty SWPL [stuff white people like] type in his universe. Fetched out of the Nile and raised by Pharaoh's daughter, he apparently knows, but doesn't do much about the fact that he is a Hebrew. This goes on for forty years. The guy lives in the lap of luxury while his tribe is sweating as slaves. Then, one day, in a fit of social consciousness, the dilettante rich kid who wants to feel like he has a purpose murders an Egyptian who was beating a Hebrew slave and ditches the body. Next day, this preppy from the Ivory Tower comes upon a couple of Hebrews quarrelling and deigns to swoop in and break it up. The slaves basically tell him to buzz off ("oh, and everybody knows what *you* did"). Turns out the whole "Brothers! Join me!" schtick doesn't play real well in Peoria and people resent SWPL types working out their Hero's Journey fantasies at their expense. So Moses the Savior Preppy gets scared and hotfoots it to the desert when he realizes his little Weatherman moment of Killing for the Revolution is likely to cost him something.

St. Paul came more readily to my mind than Moses, as the persecutor of Christians who became among their foundational voices. As Shea notes, Moses was a Hebrew displaced among Egyptian royalty; in contrast, Paul was a hardline Jew who sought to extend Christianity even to gentiles after Jesus called him. In either case, however, the biblical figures whom we hear echoing in modern white-guilt sci-fi bring to the fore an important area of emphasis that neither Newitz nor Shea mentions.

The standard of the white-guilt genre isn't merely that the privileged protagonist gets to play revolutionary, nor even merely that the fantasy allows him to dominate the coloreds in a good, liberating way rather than a negative, oppressive way. The more fundamental quality is that the proud "race traitor" never has to grapple with the history or legitimate claims of the people against whom he turns. He takes the minority's position and fights his native majority without the complications of having to explain to the minority where its own perspective is erroneous.

Moses led the Israelites out of Egypt, sure, but he hardly freed them to return to some idyllic state. St. Paul took up the Christian cause, but the message that he promoted was quite distinct from "as you were." Indeed, the form of salvation that Jesus promised, as Messiah, was not freedom from domination by some other worldly tribe, but the freedom of domination by the highest divine power. In Matthew 10:36, Jesus explains it to be His mission to make "one's enemies... those of his household," but it isn't a physical battle on behalf of an oppressed neighbor. It's a charge through our shared humanity toward its fulfillment.

In the modern liberal gospel, one gains salvation by acknowledging the superior claims and moral virtue of the Other. The call isn't to advance one's community toward a more perfect expression of its own virtues — which have, in fact, done immeasurable good in the history of mankind — but to abandon one's community as hopelessly corrupt and in need of correction by a more innocent people. The former is the hard work of cultural evolution; the latter is the simple balm of revolution.

A Pre-Old School Jersey Boy

Shortly after commenter BobN mentioned Guido Beach in response to my post on reality TV, I came across this related post by Ed Driscoll. Driscoll points the way to this early/mid-'90s video about Wildwood, New Jersey, which as it happens was the specific site of my own early-'90s Jersey Shore romps.

It's all coming back to me, now.

The summer after I'd decided to drop out of college was the last during which my friends and I made the three-hour trip down the Garden State Parkway to Wildwood, and the reason, as I now recall, was an abrupt shift in the character of our summer getaway. While we were in high school, Seaside Heights (closer to the New York City suburbs) was the sleazier location. Wildwood was not yet done frightening away families and was fertile ground for the independent middle class teenage boys in search of the teenage daughters thereof.

As the '90s made the transition from early to mid, one of those jumbles of social cause and effect escalated the town's deterioration. That's about the time that the above-linked video appeared. Rolling Stone magazine chipped in with a profile of "The Prince of Wildwood" — a sex-crazed late-teen to whom I unfortunately related, back then. The gates of North Jersey hell opened, and we young, male, middle class predators — more interested in coming-of-age adventures than self defense — had to look elsewhere. As I wrote, in a song lyric, at the time:

Smiling faces are just a memory
And there's a battlefield where the party used to be
What used to be a beach is now a city street
Soldiers marching to a different beat

They've taken over Wildwood
Just like they ruin everything that once was good
They've taken over Wildwood
And I won't be here next year

The boardwalk's garbage from end to end
Flapping on the sea breeze in this two mile long pig-pen
All the promdressed teenagers that used to laugh out on the street
Must have known before I that it was time to retreat

[Chorus]

I remember fireworks on the balcony
Our cheers together, ears ringing with the sound
All the ashes now falling as glass
Raining shards of broken '40s on the ground
Dreams of margaritas frosted with ice
Whatever happened to our summer paradise?

Floating on the sea breeze somewhere before sunrise
Feels just the same if I close my eyes
Spent this vacation looking for a place to hide
But clientele means nothing to the rhythms of the tide

[Chorus]

Just when we'd found Point Pleasant, as the place of retreat for those whom we'd helped to chase out of Wildwood, I departed for Rhode Island, and New England and adulthood pulled me in.

To some extent, these are observations of a cyclical nature. On a personal level, people's interests tend to mature as they age, although adolescence is creeping further and further into adulthood and the level of maturity ultimately reached is arguably diminishing. On a social level, different clienteles consider a parade of locations fashionable, in keeping with their interests — with families seeking safe respite from hectic lives, young professionals edging in that direction, younger student-types following the older children of the families and emulating the young professionals, and the crowd deteriorating from there; the leading edge moves on, and the cycle starts again. But the speed of the cycle and the depths of deterioration appear to be escalating, in part because families do not appear to be keeping together as long or as thoroughly, and with fewer children, they no longer require vacation entertainment to span from pre-school through high-school and beyond.

To another extent, though, the same cycle appears to be happening on a much larger scale — that of the civilization — and civilizations do not merely ebb and flow in location and superficial details, as from one Jersey Shore boardwalk to another, but to change their character in the process. Some of us think that the character that is ebbing is worth fighting to preserve.

Surreality TV

A confession: I've played along from home with the reality TV show fad. As MTV's Real World spanned my life from high school to college, I used to joke that, were I on the show, I'd be the one kicked off midseason, and life confirmed that joke all too often. By the time Survivor hit the scene, I'd matured enough that my enjoyment derived from fascination with human interactions. Because of the competitive and touristic twists, I held on with Amazing Race until my schedule edged it out just a few seasons ago.

At this point, though, few would dispute the suggestion that it's time to rein the reality-TV culture in a bit. As Jonah Goldberg puts it, in a rhetorical question: "Can the rest of us afford to live in a society constantly auditioning to make an ass of itself on TV?"

Goldberg's launching point is the new bottom of the barrel, Jersey Shore, and it sounds as if the setting has only drifted further into the sea of cultural disintegration since the summers that I spent along that stretch of sand willing my life to go wrong. Sad to say, it looks as if my high school gang was of the trendsetting generation, in that regard, and this point from Goldberg brings the shame of that assessment home:

British historian Arnold Toynbee argued that civilizations thrive when the lower classes aspire to be like the upper classes, and they decay when the upper classes try to be like the lower classes. Looked at through this prism, it’s hard not to see America in a prolonged period of decay.

Back in the '90s, George Carlin had a stand-up comedy bit suggesting that the nation should replace prisons with four contiguous wall-in pens somewhere out in the middle of the country. Each pen would have a different sort of criminal, and the whole thing would be paid for by throwing open the doors between them all once every few years and selling the result on pay per view. A decade later, it would sadly be plausible to worry that Americans would begin deliberately following life paths that would land them on the show.

Facilitating Opportunity Is the Path to Charity

Reviewing Creating an Opportunity Society, by Ron Haskins and Isabel Sawhill, Duncan Currie emphasizes that advocates for the poor (and such) focus on the wrong measure of social progress:

Mobility, not inequality, is the key indicator of economic opportunity. The two are not necessarily correlated: If income inequality has gone up since the early 1980s, that doesn't necessarily mean income mobility has gone down. Indeed, a 2007 Treasury Department study concluded that "relative income mobility has neither increased nor decreased over the past 20 years." ...

[Haskins and Sawhill] advocate a three-pronged strategy for boosting mobility: Improve public education, encourage work, and strengthen families [especially by reining in the surge in nonmarital births].

This argument runs right along the line that divides the modern American left and right (at least those on either side who are socially conscious). On the left, the the thread across the three strategic issues is government-directed action. Not trusting the masses to contrive a fair system, progressives wish to utilize the Smart Class to lay out a plan that the government can then implement objectively. On the right, we're a bit less convinced of mankind's capacity, first, to comprehend all of the necessary variables that an all-encompassing plan must consider and, then, to collect and apply the dictatorial force necessary without corrupting those who must perform the implementation.

And so, focusing on the conservative side of the comparison, the keys to strengthening public education are liberty and choice — giving those closest to the children (especially their parents) as much room as possible to determine the best focus and structure for educating them. The keys to encouraging work are to maximize incentive by removing long-term handouts and to ease the path from concept to profit — removing regulations and other restrictions that keep prices up and competition down. The keys to strengthening families are to be clear about the ways in which various relationships are similar and different and, with an emphasis on cultural institutions, to encourage the behavior appropriate to each — or, conversely, to encourage those inclined to a particular behavior toward the appropriate relationship types.

It is patently false to accuse those who agree with the preceding paragraph of not caring for people in need. Indeed, it is long overdue for naturally conservative groups, such as the Roman Catholic Church, to take the longer view, which is more in keeping with notions of individual autonomy.

A Sunday Night Aphorism for Western Culture

Friday night was my construction company's Christmas party, and it won't surprise Anchor Rising readers to hear that I spent most of it bantering with a twentysomething carpenter who is currently straining his daily energies to take night classes in Boston. Having vivid memories of the automotive experience that such an endeavor entails made my attitude entirely sympathetic... until I mentioned that I "read" War and Peace as a book-on-tape during my commutes and he offered that he's listening to Howard Zinn's People's History of the United States.

The conversation devolved quickly to assertions of absolutes (me) and quips about relativism (him). I held that the White Man was essentially the most successful tribe, whose success brought the world culture to the understanding of higher principles — higher civilization — from Christianity to science. He put forward the image of tribal peoples blissful in their ignorance, as if the apple by which mankind fell from the garden arrived on a European ship.

Well, anyway, we were several beers and a long workday in, by that point, having been shoulder to shoulder for two days installing a tin ceiling in somebody's kitchen (no Sistine Chapel, that), and I've heard similarly heated arguments over comparative quarterbacks. But it occurred to me, while doing the Sunday night dishes, that what I'd been struggling to convey boils down to this: Western Civilization made it possible to know that some of its own actions while advancing were wrong, and then to move forward.

The wish of Zinnites and other Marxists to deconstruct that legacy is ultimately a desire to transcend by returning to ignorance and tribalism.

When the Children Aren't the Future

Mark Steyn looks to Vermont for the creeping of Europe's demographic trends into the United States:

... in a very basic sense there is no "state": Graying ponytailed hippies and chichi gay couples aren't enough of a population base to run a functioning jurisdiction. To modify Howard Dean, Vermont is the way liberals think America ought to be, and you can't make a living in it. So if you're a cash-poor but land-rich native Vermonter taxed and regulated and hedged in on every front, you face a choice: In the new North Country folk wisdom, they won't let you fish, so you might as well cut bait. Your outhouse is in breach of zoning regulations, so you might as well get off the pot. Etc. When he ran for president, Howard Dean was said to have inspired America's youth. In Vermont, he mainly inspired them to move somewhere else. The number of young adults fell by 20 percent during the Dean years. And what's left is a demographic disaster: The state's women have the second lowest birthrate in the nation, and the state's workforce is already America's oldest. Last year, Chris Lafakis of Moody's predicted Vermont would have "a really stagnant economy" not this year or this half-decade but for the next 30 years.

Government policies throughout the states and nation are decreasingly oriented toward providing incentive for personal responsibility and responsible behavior, and the up-and-coming generations are dutifully deciding that they'd rather focus on modern society's banquet of material pleasures than deal with the difficulties that we in the West used to consider fulfilling... however antiquated that concept may now seem.

Steyn quips that Western elites have no problem behaving as if "we can transform the very heavens" when it comes to climate change, but "the demographic death spiral" is "just a fact of life." Two things: Western elites ultimately prefer nature to humanity, and nature is ambivalent about its state, whereas humanity is content to choose demise.

A Positive Unintended Consequence of Controversy

Mary Eberstadt notes that, leading up to the turn of the millennium, the taboo against pedophilia appeared to be next up on the list of cultural norms to undermine:

The phenomenon of pedophilia chic revealed the intensely troubling possibility that society, especially literate and enlightened society, was in the process of sanctioning certain exceptions to the taboo against sex with minors—particularly sex between men and boys. As a matter of criminal law, of course, girls are often and tragically the victims of older men. But pedophilia chic concerned not the rate of criminal conviction but rather the open public questioning of the taboo itself. What the record through the 1990s showed was that in the case of girls the taboo remained solid, and in the case of boys it did not. In other words, to take the example before us now, had Roman Polanski been arrested for the same crime a decade ago, in all likelihood we would have witnessed the same outcry that we did this fall.

So now let us ask the more difficult question: Would Polanski in 2009 still have inadvertently united almost everyone in America against him if his victim had been a thirteen-year-old boy rather than a thirteen-year-old girl? The answer, perhaps surprisingly, is yes—and for interesting if unexpected reasons.

Winding through some indicators of that "pedophilia chic," Eberstadt concludes that the scandal in the American Catholic Church forced "literate and enlightened society" to reposition its opinion so as to permit moral outrage against cultural conservatives. It's an interesting suggestion, and it certainly doesn't conflict with experience with human nature.

One might also suggest similar reactions within the Church, itself. We can hope, for example, that church leaders will be wary of the judgments and suggestions of secular society such as informed organizational decisions in the late '60s and '70s. (The human frailty that begets the sorts of cover-ups that we witnessed in subsequent decades is probably beyond our ability to eliminate, although we can be more watchful.)

More broadly, it may be that the Church is in the process of reevaluating its relationship with and role in American society. One needn't enumerate the examples of public school teachers who've been found to have abused their positions with children and teenagers to suggest that representatives of Christ must hold themselves to a higher standard. And one needn't engage politicians in the dispute over their claims to define Catholicism as rightfully as bishops in order to discern that religion's role, and therefore its standards, must be of a different sort than those compiled and applied within secular spheres.

The challenge is to make the beneficial reactions to horrible actions outlast the damage that those actions did to the Church's standing.

Turning the Tide on Toy Totin' Tots: Prov and East Prov to Hold Toy Gun "Buy"-Backs

If I were the type to cling to my guns and paranoia, this might strike me as some sort of pre-conditioning. "Look, Johnny and Suzie, it's normal to hand your guns to the nice man from the government."

Children in Providence and East Providence can trade toy guns for real candy or toys on Friday and Saturday.

In Providence, children can feed their toy guns to the "Bash-O-Matic," a device designed and built by students at the New England Institute of Technology and the Rhode Island School of Design, Rhode Island Attorney General Patrick C. Lynch said.

The annual "Holiday Toy Gun Bash" will give an alternate toy to each child who relinquishes a gun from 11 a.m. to 3 p.m. Saturday at Pleasant View Elementary School, 50 Obadiah Brown Road, Providence.

In any event, toy guns have been around for as long as the real thing. The correlation to gun violence, then, is quizzical at best.

Weeping for the Future

In the comments to this morning's post on Bush's reviving poll numbers, Mike Cappelli expresses his concerns, generally, about the attitudes and worldviews of up-and-coming generations. It brought to mind something that I've noticed, as if all of a sudden, over the past year: This texting thing has become a real problem on the construction site. It's as if the younger guys feel some obligation — a compulsion — to respond when their phones buzz at their hips. Add that to the strange argument that I've heard, around here, that legislation against texting while driving was an assault on the young, and I'm not ashamed to admit being a fuddy-duddy of the sort who just doesn't get it.

I can't imagine stopping work on a regular basis to send quick messages to my friends, wherever they might be. Frankly, if I run another project in the near future, I'll have no tolerance for it. Similarly, I can't imagine being caught texting while driving and not feeling as if I've done something wrong.

Obviously, I'm a fan of information technology and connectedness, but some of the effects are going to have much broader consequences than we currently comprehend.

Anti-Intellectual Radicals

I've been meaning to offer kudos for this excellent letter by David Carlin, who is, somewhat surprisingly, a sociology and philosophy professor at CCRI:

The question of whether or not anti-SSM people are motivated by bigotry is an empirical question, and I submit (as would Dr. Harrop, I believe) that if their motives were empirically examined, it would be discovered that they are not so motivated. But those associated with the gay movement are rarely interested in this empirical question. Instead — behaving in a purely propagandistic and thoroughly unscientific manner — they simply classify anybody opposed to their agenda as "bigoted" and "homophobic." Thus no amount of empirical evidence to the contrary will persuade them to withdraw their accusations.

One of my great objections to the gay movement is its profound anti-intellectualism — that is, its absolute refusal to keep its mind open to empirical evidence that might contradict its propaganda.

That's from the November 22 Providence Journal. I wonder whether the professor's had any threats against his job, or the like.

No Fingers Weaving Quick Minarets

You've seen this news, I imagine:

Swiss voters on Sunday overwhelmingly approved a constitutional ban on minarets, barring construction of the iconic mosque towers in a surprise move that put Switzerland at the forefront of a European backlash against a growing Muslim population.

Muslim groups in Switzerland and abroad condemned the vote as biased and anti-Islamic. Business groups said the decision hurts Switzerland's international standing and could damage relations with Muslim nations and wealthy investors who bank, travel and shop there.

The entire world is condemning the result, and I certainly don't support the action. I do, however, support the right of the Swiss to take it.

A point of intolerable repression exists, of course, but if we cannot distinguish banning a particular type of religious structure from, say, unjust imprisonment, then relativism has numbed our moral senses. People have a right to shape their communities, and they have a right to differ on the appropriate means of preserving their cultures.

Random Mutterings

Having some kind of head cold nastiness for the better part of a week has left me more befuddled than usual and less able to focus thanks to various apothecary concoctions. Here's what I've been muttering about....

Apparently, Gen. Treasurer Frank Caprio is going to campaign as a right-of-center progressive.

Tiger Woods has garnered a reputation for being in the 99 9/10th percentile when it comes to mental toughness and discipline. It looks like that only extends to his golf game.

Latino leaders calling for a census boycott are only going to end up short-changing themselves and their people. Some think that's a good thing.

Seeing it through in Afghanistan means more troops, according to the experts (Generals). President Obama did the right thing in following their advice, if not exactly. But it is obvious that his heart isn't in it and that ennui is dangerous if translated down the chain of command.

Seeing sleeping cadets/midshipmen at a mid-evening speech by a politician is totally unsurprising to anyone who attended such an institution. Long days full of physical and mental strain cause the body to shutdown when it can. It's only a surprise that more weren't snoozing. The fault lay with the media for focusing on the slumbering in an attempt to convey...what, exactly? That cadets don't respect the CinC? Or that he's boring them? Not sure why they did it, but it was wrong.

Looks like the Patriots are in a rebuilding year. That used to mean a losing season or two; now it's just an early bow-out of the playoffs. I'll take it.

I like visiting other branches of the family for Thanksgiving. But I miss the leftovers.

When did regular exercise start meaning a constant battle against wear and tear injuries? Plantar fasciitis sucks.

It seems hard for a member of the Gen X vanguard like myself to find good music by new artists.

And when did the music of the '80s become oldies?

I think the last two items are related.

Thank God for Nyquil.

Finally, my science-degreed sister (medical technology) had the best Climategate-inspired line of the season: "I could totally prove the existence of Santa Claus, but I seemed to have lost the raw data, so you're just going to have to trust me."

A Proper Progress

Father John Kiley steps forward to defend the Western period of exploration as a time when we "began to also hope in progress," not in religion alone. Indeed, Fr. Kiley credits the likes of Christopher Columbus and Leonardo de Vinci not just with their particular discoveries and innovations, but with the whole technological drive of our culture. There should, of course, be a restraint:

Pope Benedict correctly laments the fracture that occurred between hope in faith that marked the Middle Ages and hope in progress that distinguishes the modern era. Too much hope in human progress crowds out God in modern times just as exclusive hope in faith left little room for progress in the earlier era. Clearly, the two hopes are not incompatible. The God who made the spiritual world also fashioned the material world. Both heaven and earth are certainly worthy of investigation and exploration. Hope in progress alone sadly does lead to atom bombs and abortion procedures and corporate expansion. But progress enlightened by faith can fashion this world into a fuller reflection of the goodness and kindness of God himself.

Sadly, we are creatures of extremes. We seek a rule and insist that it must apply to everything and all. We tend to believe either that working with material reality is playing God or that any manipulation that gives the impression of benefiting us must be justified.

The Cringing Generation

The end of a recent Mark Steyn column on the nanny state's murder of the "reasonable man" standard rings too true not to pass along:

Sikhs like to carry their traditional kirpans — knives up to eight inches — and the New York City Board of Education and the Supreme Court of Canada, among many others, have ruled that boys are permitted to take them to school. Why? Because in the ideological hierarchy, multiculturalism trumps "safety". A cake knife is a "deadly weapon" but a deadly weapon is merely the Sikh symbol for "the power of truth to cut through untruth". If that isn't reason to ban it from public schools, I don't know what is. Nevertheless, if you're taking a cake to school, ask a Sikh classmate to cut it up for you. And be grateful that the FDA hasn't yet classified the cake as a deadly weapon.

Can such a society survive? I doubt it. After all, if you raise your young in such a world, what sort of adults do they grow into? A couple of years back, a neighbor's kid was given a plastic sword and shield as a birthday present. Mom refuses to let her boy play with "militaristic" toys, so she confiscated the sword but, in a moment of weakness, let him keep the shield. And for a while, on my drive down to town, I'd pass the li'l tyke in the yard playing with his beloved shield, mastering the art of cringing and cowering against unseen blows from all directions. In a hyper-regulated world, it's a useful skill to acquire. But I'm not sure it will be enough.

Also About Refashioning America

A fair number of people who might be said to lean right — libertarians and moderates and such — would do well to consider a review of the current standing of Catholic charities by Archbishop Charles Chaput, of Denver:

When we look closely at Church-state conflicts in America, we see that they now often center on a group of behaviors—homosexual activity, contraception, abortion, and the like—that the state in recent years has redefined as essential and nonnegotiable rights. Critics rarely dispute the Church's work fighting injustice, helping community development, or serving persons in need. But that's no longer enough. Now they demand that the Church must submit her identity and mission to the state's promotion of these newly alleged rights—despite the constant Catholic teaching that these behaviors are personal moral tragedies that can lead to deep social injustices. ...

In squeezing the Church and other mediating institutions out of the public square, government naturally assumes more power over the nation's economic and social life. Civil society becomes subordinated to the state. And the state then increasingly sees itself as the primary shared identity of its citizens. But this is utterly alien to—and in fact, an exact contradiction of—what America's founders intended.

Those who find their sympathies drawn to forced assertions of individual liberty have a tendency to miss the ways in which rules that allow for true plurality — even to the point of allowing individuals and organizations to discriminate in ways that we might not like — safeguard their own preferred freedoms. The reason big-government types like the notion that the government is the nation's "shared identity" is that, on that basis, they see a path toward reworking that identity with a direct application of their influence on the government.

It's a dangerously attractive notion to conceive of America's uniqueness as deriving from its non-ethnic unity. We are a nation of laws, to be sure, but that is only a positive, constructive innovation if the laws are not leveraged to define culture in the way that ethnicity traditionally has.

Michael Morse is No Huggy Bear

From a Rescuing Providence post of a couple of weeks ago.

Are his experiences unique and a result of his blogular fame or is he correct that there is a trend among younger men to give manly hugs as greeting?

What is up with all this handshake huggy stuff all the young guys are doing now? Every time I go to shake somebodies hand who happens to be under thirty they drag me in and give me a hug. Don’t like it. Nothing personal, but I like my space.

* * *

From here on, if anybody attempts to hug me during a handshake, I will be forced to assume I’m being brought close for something deadly, a shiv attack or worse, and respond with deadly force of my own. The ancient Babble-on-ians started the handshake as a means of holding their enemies hand to avert an attack. That’s when men were men, no hugging allowed. I like it that way, nice and simple. ...

Deny Fathers (and Reality) at Your Peril

Fr. John Kiley makes an excellent point in an RI Catholic column that is, for some reason, not online:

And it is not just television that demeans men. Catholics would be surprised how often a priest goes to another parish to celebrate Mass only to find all the male pronouns penciled out of the Sacramentary and Lectionary. Some have taken the liberty of revising the Sign of the Cross with its explicit use of the male terms "Father" and "Son" into the gender neutral "in the name of the Creator, Redeemer and Sanctifier."

Thus a warm relationship (father/son) is replaced by three anonymous functions. The recent novel "The Death of a Pope" narrates a discussion resulting in God being addressed as "Our Parent" rather than "Our Father." Mary Daley, a professor at Boston College no less, sees the fatherhood of God to be a mere extension of male domination. Man reads himself into God. Her book is chillingly entitled, "Beyond God the Father."

Our society has had (and will always have) work to do ironing prejudices and other markers of human error out of the culture, but attempting to expedite the process through the control of language is an attempt to recreate the world according to our own specifications. Jesus Himself used the "Father" construction frequently and deeply; it must have consequences to insist that the word choice was arbitrarily made within a context of patriarchal oppression.

A Memory of Now

If you're of a mind to direct your thoughts away from the particulars of the day — shootings and bombs and recession and government expansion — David Goldman's essay on the use of rhythm and expectation to imbue a sense of the sacred into music is worth your time. There is a point, though, where our imaginative limitations strain the grand theories:

Augustine is not concerned with time in the abstract, but rather with the possibility of communication between God and humankind. "Lord, since ­eternity is yours, are you ignorant of what I say to you? Or do you see in time, what passes in time?" Aristotle's Prime Mover has no need to communicate with humans and, for that matter, no means of doing so. Aristotle's static time can have no interaction with the eternity of the biblical God—which means that if Aristotle’s description of time as a sequence of moments were adequate, we could not hope to commune with an eternal being.

But Aristotle's theory, in Augustine's view, leads to absurdities. To consider durations in time, we must measure what is past, for the moment as such has no duration. Events that have passed no longer exist, leaving us in the paradoxical position of seeking to measure what does not exist. Augustine's solution is that memory of events, rather than the events themselves, is what we compare. "It is in you, my mind, that I measure times," he concludes. If the measurement of small intervals of time occurs in the mind, then what can we say about our perception of distant past and future? If our perception of past events depends on memory, then our thoughts about future events depend on expectation, and what links both is "
"consideration." For "the mind expects, it considers, it remembers; so that which it expects, through that which it considers, passes into that which it remembers."

Expectation and memory, Augustine adds, determine our perception of distant past and future: "It is not then future time that is long, for as yet it is not: But a long future, is 'a long expectation of the future,' nor is it time past, which now is not, that is long; but a long past is 'a long memory of the past.'" This is the insight that allows Augustine to link perception of time to the remembrance of revelation and the expectation of redemption.

If one knows the rules that a particular piece of music is following, then the musical moment has a sort of intrinsic memory even apart from the past and future, telling the tale of what's been and what is yet to come. In life, this is especially true. Imagine that you could freeze everything else but you in time; you could pick somebody you don't know and inspect the incidentals of his or her life and learn quite a bit the individual's past and future. Layer into that an ability to measure momentary emotions, and differences in perception of the passage of time aren't really an obstacle to communication.

My point is this (I suppose): We communicate with each other and with God through our actions. Indeed, it's central to the Christian understanding of Jesus that God communicated with us in precisely that manner.

Of course, my remarks, here, are wholly tangential to Goldman's discussion of the intersection of philosophical and musical theory, which, dealing in two human conventions, can be complete of its own accord.

A Biological Ghetto

In the June/July issue of First Things, Mary Eberstadt suggested commonality between pro-lifers and vegetarians that (she thinks) justifies closer affiliation. Think what you may about the thesis, on which I'm not sold, a subsequent letter from a gentleman named Gerald Lame brings us back to dualism:

So Eberstadt's "moral traditionalists" are really animist-vitalists. And the news these pro-lifers have not yet heard, trapped as many are in their scholastic ghetto, is that the scientific theory of vitalism was found in the twentieth century to be false. The entire science of molecular biology is a testament to this fact. It turns out that there is no life principle. Life is a set of properties belonging to a suitably organized physical organism. These properties are the same for humans and nonhumans, for animals and plants. What distinguishes us is not some mysterious entity called human life. It is the structures of our bodies, especially our brains, and what they do. So a person is not a life. Animism is false. The mere fact that an embryo is alive does not mean that the person who might later arise from it is in any sense present. Life is not a proper object of sympathy.

He provides insufficient evidence to confidently declare him guilty of the practice, but Lame appears to be of the sort who extrapolate from mechanical understanding inappropriate philosophical lessons. He relies on "personhood" as something outside of biology and "life" but doggedly stops short of the next step into mire. If "life is a set of properties belonging to a suitably organized physical organism," then one could define "personhood" as the combination of those properties with a genetically unique organism. Lame must inevitably fall back to the old argument about consciousness.

The pro-life argument, especially in a theological milieu, is that biological life and spiritual personhood are inextricably linked. Not unlike an aborigine believing that a photograph steals the soul, Lame implies that describing the biology negates the person. Accuse whomever he may of intellectual ghettoism, the track in which his argument lies is well traveled and fraught with moral pitfalls.

For example, in a previous paragraph, he describes the biological process of pain and notes that young fetuses are incapable of feeling it. But if opposition to killing a human organism is essentially a question of suffering, then inducing euphoria prior to ceasing the flow of impulses that animate a biological construct in the form of a human being would alleviate "moral intuitions" that even a person is "a proper object of sympathy."

No Price Tag Doesn't Mean No Price

Professor Stephen Mathis has come across my post responding to his op-ed, and he comments, in part:

I think the ultimate problem with devaluing people or their organs is problematic precisely because it makes them vulnerable to more powerful folks. But I do disagree that disallowing a price tag on organs makes them worthless: I think it simply makes them incommensurable with money, which marks off their special status as things that are unlike everyday commodities. The same goes for laws outlawing the selling of sex. Making it impossible to buy or sell sex doesn't make it worthless, rather it delineates it as something so special it shouldn't be open to the pressures of the market (that usually come from the powerful/rich).

I don't know Mr. Mathis's background, but I'd suggest the possibility that he's just never encountered a situation in which he's needed a sufficient amount of money that would justify the sale of a body part. I'll tell you the honest truth: I'd part with certain bodily properties if I could thereby erase my debt.

The economics are unavoidable: Every body part has an abstract value; that we disallow their sale just removes the motivation to assign a dollar amount to it. The same is true of sex, although the value is so much lower, and unlike organs, its sale doesn't deprive the seller of its use, so some people will always make the transaction, whatever the law says.

No Sympathy for the Demented

Not to go all social conservative on you, but I have to believe that there are (or should be) more pressing issues for the head of a civil liberties organization than protecting an industry set on selling the sexual objectification of children. But there goes the ACLU's Steven Brown:

Legislation passed last week to make sex-trafficking of minors a felony is so broad, he told the Senate Judiciary Committee, that it could make criminals of people who profit from sexually-explicit art depicting minors. ...

The allegedly offending language in the human-trafficking legislation defines "sexually-explicit performance" as "an act or show, intended to arouse, satisfy the sexual desires of, or appeal to the prurient interests of patrons or viewers, whether public or private, live, photographed, recorded or videotaped." Anyone found guilty of such an offense would face up to 40 years in prison and a $40,000 fine, or both.

"Theoretically, it could be a theater owner," the state's chief civil libertarian told Political Scene. Or "somebody who takes photographs of minors deemed to appeal to prurient interests ..."

Personally, I'd have stricken the phrase about "prurient interests," and been clearer about the meaning of "sexually-explicit," but several other factors make it unnecessary, even odd, to fear for theater owners who behave in ways that we'd all agree oughtn't be criminal:

• It's fanciful to imagine that the judiciary, as constituted for the foreseeable future, will seek to interpret art as "intended" for the purpose of arousal.
• Legal precedent providing first amendment protection to pornography ensures the first point, and if producers must take extra care with actual children, well, I'd be hard-pressed to explain why an artistic statement requires the use of actual children for sexual purposes.
• I continue to believe that it should be deemed appropriate for states to be more stringent, in their rules, than is the federal government. If Rhode Islanders don't wish to allow the public display of children in sexually explicit situations, then there are 49 other states in which peddlers of filth could display their sickness.

A Difficult Judgmentalism

While by no means condoning his behavior, some commenters decline to judge the lifestyle of George Holland, which Marc described on Thursday. Writes Joe:

I don't know - it seems the guy was genuinely liked by these women [with whom he fathered children] - they probably wouldn't all get on the same page to fabricate a story if he were that bad. I don't like to judge other peoples' lifestyle arrangements because there are "conventional" families wherein the worst imaginable types of abuse occur, out of sight, out of mind.

Our society has determined that non-judgmentalism is a virtue, but it seems to me to be as facile and irresponsible as a judgmentalism that follows a strict, unconsidered line and conveniently exempts the behavior of the person who's being judgmental. Passing judgment shouldn't be done frivolously or as a means of directing attention away from one's own behavior, but leveling all personal decisions ignores millennia of cultural experience and shirking the duty to exert individual social pressure ensures that we'll all pay the price, in the forms of both government cleanup and cultural decay.

Tabetha offers anecdotal evidence of one such abusive "conventional family":

Lakesha Garrett, who was recently accused of murder, was once a promising straight A student at Classical HS with 3 scholarships lined up for college. I know this because she and I were very close friends as teenagers. However, she was the victim of horrible abuse - abuse so terrible that there is actually a child abuse law in RI named for her family. To the outside world, Lakesha came from a "conventional" family. Her mom and dad were married, she and her siblings shared the same two parents, and her parents were outwardly religious, church-going folks who owned several rental properties in the West End and Southside area. However, there was a much darker side to this family. ... So, while the children of this guy Holland may not be living in what many consider ideal circumstances, perhaps they will turn out much more well-adjusted than some kids that you think are living with "proper" families. The mothers of these children may be doing a better job than some of the families you think are great. I don't know since I don't know these people myself. It is not always easy to see where children are most open to harm.

Perhaps. Maybe. Earlier, Tabetha implies that the children of folks like Holland might be justifiably removed, but it shouldn't be difficult to find examples of foster and adoptive homes that turned abusive.

Humanity isn't formed with cookie cutters, and few are entirely evil. Therefore, it isn't enough to say that one guy who resigned his children to an "unconventional family" was decent and tried to do the best for them, while this other family looked normal and did horrible things to their kids. If Holland had made the not-so-difficult decision to limit his fatherhood experience to the mother and children with whom he'd begun, it's reasonable to suggest that he would have advanced in a more healthy direction, rather than a direction such as Tabetha describes in the Garretts. On the other hand, imagine if Mr. Garrett had lived after Holland's example.

Holland's children and others who've observed his story have learned from him and from the women's reactions, that his behavior was just fine. And maybe we could accept that if the qualities that mitigated the effects, on his part, were universal. But his sons might not be so apt to consider their children. His daughters might not see similar behavior in their boyfriends as a warning sign. To the extent that societal approval affects those who are making the right decisions (and the effect isn't nil), why should they work so hard at building families and restraining their temptations when they'd avoid negative reactions were they to freewheel just shy of abuse and drug dealing?

Pretending that we don't know where this path leads when taken not by a single family, but by a society, is irresponsible and doesn't absolve us of guilt any more than freely pointing fingers at everybody else does.

"He Wasn't No Bad Man."

The ProJo's follow-up to the story about the murder of accused woman-beater and "serial father" George Holland only adds to the frustration earlier expressed.

On Wednesday afternoon, the five other mothers and Holland’s relatives gathered at an apartment on Hymer Street to talk about his life. They said Holland had been characterized unfairly in The Journal as an abuser.

“There was also love there,” said Candace Smith, a niece. “He took care of his children. He spent time with them. The mothers [of his children] put aside all of their differences, and the kids spent time with all of their mothers.”

Leihani Rose — who has three children with Holland — and Silvia Vides, Melissa DeCosta, Keiojfa Hie and Jessenia Delossantos –– each with one child from Holland –– said that he made them all a family. They hugged each other and said in unison, “We love our baby mamas!”

As Holland had other children with other women, he painted houses and was also dealing drugs, his parents said. He could make money that way to help support his eight children, their mothers and his family –– and because his criminal record and lack of an education made it hard for him to find work, said Clement.

He paid the rent on their apartments, and got cable TV, a flat-screen television, new sneakers and new clothes for his mother. “He always got me what I needed,” she said.

He had money for anyone who needed help, they said. “He wasn’t no bad man. He took care of all of us,” DeCosta said.

ADDENDUM: Comments are open, but be forewarned: I'll close them, as the ProJo was forced to do, if they get outside the bounds.

All You Can Do is Just Shake Your Head...

...at stories like this, about the Providence woman who stabbed the father of her son to death. The short version is that 14 years ago a 15 year old boy was statutorily raped by a woman 10 years his senior. She bore him the first of many children by multiple baby-mamas. Two weeks after the birth of their child, the troubled youth threatened his son's mother, so she put a restraining order on him. Yet, they eventually reconciled and she even took it upon herself to care for his children by other mothers (whom he also beat). Several charges were filed and dropped. Finally, it came to a head and the rapist stabbed the serial woman-beater to death.

There are no winners. Not the beater, not the rapist, not the kids, not the other baby mamas. And not the taxpayers who continue to support this unaccountable sub-culture, which helps the victims less than it does the politicians and bureaucrats and advocates who feed off the programs purported to help. So we're left to shake our heads and throw our hands in the air. Is there a solution? I don't know. But how can we ever hope to "fix" society when we maintain the current lax environment of moral enablement and mitigate, if not unintentionally reward, bad decisions while people are allowed to get away with, well,.... murder?

Can't Be "Private, But"

A comment from Joe Bernstein, to yesterday's post on assisted suicide, points us toward a deeper conversation:

I am pro-life on the issue of abortion, but on this I believe that if someone with all their mental faculties intact makes a decision to commit suicide due to a hopeless, painful, or tortuous medical situation it is not a crime for someone else with the correct credentials to help them make sure they go out with the least discomfort to themselves and the least trauma to their loved ones.

Sticking a gun in your mouth and pulling the trigger is a surefire way to accomplish suicide, but not everyone can do it, and it leaves a scene families will never be able to put out of their minds.
I sat with my grandmother who lived with us, and my father many years later as they declined in severe pain due to terminal cancer-neither considered suicide, in one case due to religious belief, and in the other case, just the opposite.

I agree with Patrick here. What I don't want to see is the demonic social engineers that infest this administration set up a bureaucracy for this kind of thing. It is a private matter.

The problem is that, once you introduce restrictions such as judging mental faculties and credentialing assistants, the matter is no longer private, strictly speaking. Indeed, it is the argument of the Wesley Smith essay to which I linked that assisted-suicide ideologues are not inclined to dwell very long, on an individual basis, determining whether somebody is mentally fit to enlist their services, and they're certainly not inclined to report questionable cases to the authorities.

Moreover, the "private matter" boundary is anything but an impermeable barrier. Take this story as allegory:

The case came to the attention of Minnesota authorities in March 2008 when an anti-suicide activist in Britain alerted them that someone in the state was using the Internet to manipulate people into killing themselves.

Last May, a Minnesota task force on Internet crimes searched Melchert-Dinkel's computer and found a Web chat between him and the young Canadian woman describing the best way to tie knots. In their search warrant, investigators said Melchert-Dinkel "admitted he has asked persons to watch their suicide via webcam but has not done so." ...

The report also said Melchert-Dinkel checked himself into a hospital in January. A nurse's assessment said he had a "suicide fetish" and had formed suicide pacts online that he didn't intend to carry out.

Few people are as overtly demented as Melchert-Dinkel, of course, but if we're going to determine who is or is not fit to kill themselves, we're also going to have to determine who is or is not fit to make that judgment and to assist. Either determination ultimately draws arbitrary, debatable lines that will not withstand the human slide toward tragedy that is nigh upon inevitable when our society pushes "compassion" in advance of the tragic.

The Prick of Local Authority

What to make of the story of the teacher who accidentally stapled a student's head?

A Superior Court judge has upheld the firing of a Smithfield social studies teacher for stapling a student's scalp during a classroom stunt three years ago.

Judge Daniel A. Procaccini ruled that the Smithfield School Committee, the state education commissioner and the state Board of Regents for Elementary and Secondary Education Appeals Committee showed "good and just cause" in finding that Bethany St. Pierre should be dismissed from her job as a Smithfield High School social studies teacher after injuring a student and then urging the class to cover it up.

The education commissioner's finding of facts, in February 2008, offers a good summary of the incident (PDF). As ever, multiple issues come into play. Should the teacher have been fired for the accident? Absolutely not; our attempts at an antiseptic society contribute (I believe) to a bevy of our current problems, including educational mediocrity. Should she have been fired for not taking appropriate steps that would have alerted other adults to the incident and suggesting that the students keep the incident in the classroom? Probably not, although her first reaction clearly should have been to send the student to the nurse, personally notify the principal, and send a note to the parents (or pick up the phone) to explain the incident. But was the school within its rights to fire her for a mere error of judgment? Yes.

Look, the courts should not be a mechanism for interested parties (such as unions or private associations, like church groups) to leverage higher tiers of government to micromanage the decisions of officials in lower tiers. Resolve the issue through the administrative and political processes available for that purpose. Relying on the judiciary merely lets everybody in power off the hook.

If Not the Law, the Culture

Two well-placed articles — by virtue of their proximity to each other — in the September 21 National Review point to a necessary conclusion for a modern conservative political philosophy. The first item is an interior quotation by American Medical Association lobbyist William Woodward within a book review by Kyle Smith (emphasis added):

The trouble is that we are looking on narcotic addiction solely as a vice. It is a vice, but like all vices, it is based on human nature. The use of narcotics ... represents an effort on the part of the individual to adjust himself to some difficult situation in his life. He will take one thing to stimulate him, another to quiet him.... And until we develop young men and young women who are able to suffer a little and exercise a certain amount of control, even though it may be inconvenient and unpleasant to do so, we are going to have a considerable amount of addiction to narcotics and addiction to other drugs.

The solution, in short, is cultural. Rather than struggling to stop our fellow Americans from doing something that they've decided they want to do, we should address that which sparks the desire. That point in itself could be the beginning of an extensive prudential and practical tangent, but let's take it as given on principle and move on to the second item: Ross Douthat's review of Quentin Tarantino's latest gorefest, Inglourious Basterds. Douthat's core dilemma is whether Tarantino's film-making talent makes up for the characteristic violence:

As for whether the many pleasures of this counterfactual fantasia are sufficient to justify enduring the interludes of sophomoric and debasing violence, well, I'm still wrestling with that one. But it's clear that where the wildly talented, permanently adolescent Quentin Tarantino is concerned, we're unlikely ever to get the one without the other.

If, for item 1, we're going to arrive at a solution along the conservative-libertarian compromise, then the conservative's answer to Douthat must be "no." It's not impossible for violence to be redeemed within a work of art, but then it ceases to be sophomoric and debasing, because it isn't gratuitous — much like the violence that God allows in life. But if the scale houses, on one side, a continued cultural desensitization to violence and pollution of the individual's conscience, then placing aesthetic pleasure on the other side will hardly move the needle.

(Note for libertarians: I'm not, here, proposing a ban — just a posture for conservatives.)

Links to various articles

Power Line on Taking the National Debt Seriously

Stephen Spruiell on Obamacare Dissected: Ten things that probably will be in the health-care bill (but shouldn’t)

Kevin Williamson on Real Health-Care Reform: Ten things that ought to be in the health-care bill (but probably won’t)

Veronique de Rugy on Elinor Ostrom and the Essence of Economics

Matt Welch on The Unknown War: The defeat of communism 20 years ago was the most liberating moment in history. So why don't we talk about it more?

Jagdish Bhagwati on Feeble Critiques: Capitalism's Petty Detractors

Power Line on Democrats to Curtail Free Speech

Cato on What Does the State Department Not Want Us to Know about Honduras?

John Derbyshire on The Thatcher Giant

ADDENDUM #1:

Larry Kudlow on The Mundell-Laffer Solution: A stable King Dollar and lower tax rates could save the nation at this critical juncture

Harsanyi on The doers against the "thinkers"

Russ Roberts on Stimulus in the Real World

Victor Davis Hanson on The Power of Payback

Milton Friedman on 4 Ways to Spend Money

Milton Friedman on Libertarianism (Part 1 of 4)

Milton Friedman on Libertarianism (Part 2 of 4)

Milton Friedman on Libertarianism (Part 3 of 4)

Milton Friedman on Libertarianism (Part 4 of 4)

Friedman and Sowell on Equality

The Cross as Symbol

The Mojave Cross boxed in plywood so as not to offend may be the perfect symbol of tyrannical multiculturalism. Erected 75 years ago in memory of the nation's World War I casualties — and with strong visual correlation with the plain crosses that have a long cultural pedigree along roads — the cross has been the subject of a separation of church and state dispute that has reached the Supreme Court. Moreover, it fittingly reflects the zealous drive to rid America of any public reminder of Christian heritage.

A new twist, though, has the potential to unite religious and libertarian conservatives:

Several conservative justices seemed open to the Obama administration's argument that Congress' decision to transfer to private ownership the land on which the cross sits ends any government endorsement of the cross and takes care of the constitutional questions.

"Isn't that a sensible interpretation" of a court order prohibiting the cross' display on government property? Justice Samuel Alito asked.

The liberal justices, on the other hand, indicated that they agree with a federal appeals court that ruled that the land transfer was a sort of end-run around the First Amendment prohibition against government endorsement of religion.

The argument against permitting religious symbols on public land is that it implies an endorsement of the represented beliefs. Even if we accept that as a plausible argument, the idea that the endorsement is furthered by divesting of the land in order to avoid destruction of the symbol is perverse. It also illustrates the dangers of permitting government ownership of anything: the opportunity to force beliefs — or disbelief — is too attractive for fanatics not to erase and rewrite.

Protesting the Brown U Protest of Cristoforo Colombo

Noon, Monday, by the flagpole on Brown University's Main Green. Organized by WPRO's John DePetro, the Brown Spectator and the Brown College Republicans.

From John DePetro's press release.

... the decision by the faculty at Brown University to change the name of the Columbus Day holiday is "a tremendous insult to all Italian-Americans." DePetro said he would be happy to accept the resignations from members of the Brown faculty at the rally," to clear their conscience of teaching at a school built upon the slave trade." " This grossly misguided farce to try to ignore and destroy the historic contribution made by one of the world's greatest explorers is not only insulting to Italian-Americans, but is a very disturbing reminder of how America's traditional heritage is under attack in many quarters of the Ivy League and on other college campuses," DePetro says.

[Irreverent side note: does the fact that Columbus apparently navigated by a map given to him by aliens - space aliens - at all mitigate his image in the eyes of his Brown critics?]

From Marc's post in April when the Brown faculty voted to recognize the boycott.

Of course Europeans didn't cover themselves in glory with the way they treated the indigenous people of the New World. Man has made war upon man for time immemorial. As "anyone who has studied history" should know, the difference is only a matter of degree.

It does make me wonder. Is it only the violence committed by the "victors" that is objectionable?

"Multiculturalism" Is a Lack of Culture

Ah, the not-so-rich tapestry of multiculturalism:

"We're supposed to be the most multicultural city in the world and it doesn't seem terribly inclusive," Denny Alexander explained. It, as it turns out, is ten-year-old playground equipment found in two parks in the west end of Toronto. The offending objects depict the biblical story of Noah's Ark, complete with cute pictures of animals in male-female pairings. In the most multicultural city in the world, that just won't do. The equipment won't be removed immediately, but the city had decided that, when it "wears out," it won't be replaced. "Toronto's motto is Diversity our Strength," wrote councilman Adam Giambrone. "City policies across the board look to reflect our multicultural city. One way of doing that is not focusing on any specific cultural or religious tradition." You really can't better that line about how awful it is for an inclusive city to, um, include something biblical.

A story about an old guy who gathers procreative pairs of all animals into a giant boat in order to preserve their species from extinction during a great flood is apparently harmful to children, in the public sphere. One wonders whether it's the fact that it's in the Bible that causes the problem or the participation of God in the narrative.

In third-grade public school music class, we learned a song about Noah's building the ark — "Who built the ark? Noah! Noah!" We're getting to the point, I fear, that Mr. C, as the teacher requested that we call him, would be brought before an international tribunal for teaching us such propaganda. In the United States, that sort of thing is preserved for the president.

Following Up the "Prostitute" Accusation

Callers to Dan Yorke's show, after the exchanges with both Megan Andelloux and Donna Hughes were particularly incensed by the latter's referring to the former as a "prostitute." What Hughes meant (and said that she meant) was Andelloux's sideline as a "foot fetish model." A 2008 Providence Phoenix article about her offers the description that she goes to parties monthly at which men pay to "admire her feet."

The article is not specific about where the boundaries of "admiration" are (and I, for one, am not particularly interested to know). One would hope, on Hughes's behalf, that she knows a bit more that might justify the accusation of "prostitution" — as opposed to, say, "stripper" or "erotic model" or something. Take my word for it, though, that Professor Hughes has information about activities in Rhode Island that would make even the worldly shudder.

Given limited information — especially in the context of a targeted conversation on talk radio — it isn't unreasonable to suggest that "prostitute" might have been hyperbolic but not, strictly speaking, inapplicable. It's worth noting that Andelloux's response, when Dan pressed her on the accusation, was that she doesn't "call [herself] a prostitute," has never taken money in exchange for intercourse, and has never done anything "illegal."

ADDENDUM:

Not unrelatedly, Andelloux dissembled when Dan asked her, in response to an email from me, about her husband's affinity for abortion, casting it as simply a procedure that he — like many medical students and doctors — knows how to do. In actuality, it's the one specific medical intention he lists on his Daily Kos bio:

RPCV Senegal 99-01, Resident Family Doc in RI, Future abortion provider.

ADDENDUM II:

Just realized that this post doesn't link to my June post about Mr. and Mrs. Andelloux.

They Should Make a Movie About It

Instapundit's been following liberal (and especially entertainment elite) support for Roman Polanksi, notably in this post. Each celebrity who signs on to the "Free Roman" cause of the week should be asked to read the court documents describing the rape for which he's wanted.

There's simply no excuse, and evading the law for decades doesn't mitigate the crime. Although it appears to mitigate it very much, in the eyes of some, if you happen to be famous.

The Immortality That We Already Have

As we slide into autumn, with the sensations and associations that it brings, Michael Ledeen's musing on the relationship between the living and the dead in Naples seems more relevant now than it did in the summer edition of First Things. He makes some very interesting points, which resonate with greater strength as the trees promise (or threaten, depending on your perspective) to shed their leaves:

The great divide between Naples and the rest of Europe came in the second half of the nineteenth century, following the unification of Italy. For several hundred years, the continent had seen enormous religious and political wars, culminating in the Napoleonic war that came to an end at Waterloo in 1812. From then until the outbreak of the First World War, there was no continent-wide war. In that remarkably tranquil century, the Western attitude toward death underwent a striking evolution. Previously, death had been understood as altogether normal. In the nineteenth century, it came to be viewed as a violent intrusion into human affairs. The thought of leaving the world of the living became unbearable, and the requirement to remember the dead became a social imperative. ...

It would require a greater understanding of the human spirit than we possess to explain why the passionate Western embrace of the dead emerged at the moment when, for the first time in hundreds of years, so few people were actually dying in combat or in violent epidemics of the sort that had ravaged Naples so many times. But the new vision of death—and the importance of the dead—undoubtedly had something to do with the rise of modern nationalism, which incorporated religious rituals into secular political ceremonies. As religion was driven out the front door of respectable thought, it crept back in through political cults of the sort that eventually destroyed the heirs of the Enlightenment in the mass movements of the twentieth century. The core beliefs of the Enlightenment were unable to satisfy human passions, and, the more vigorously the intellectual elite asserted that science and logic could explain everything and eventually solve all problems, the more passionately people believed in otherworldly forces. The dead insisted on intruding into the otherwise ordered universe of the scientists and the philosophes.

Especially insightful is the mention of nationalists' usurpation of some of the compelling attributes of religion. To some extent, one could argue that nationalists leverage fear of death as a means of control, even as they present national identity as the path toward a sort of immortality. It's only natural that people would therefore create a darker mythology around the deceased.

Perhaps we're seeing something similar, now, as medical scientists push back death's boundaries, winning battles in the fight against it. A people can only ponder even more distinctly what it means to lose the war against death when they've been told that it's feasible to win.

If humanity somehow manages to approach worldly immortality, I suspect that the dead will become a universally ugly breed. More frightening than any staggering-zombie movie can convey. I also suspect that fear of death will become an even more potent weapon against the timid.

The remedy and defense has not and will not change, however. As the song says, just remember that death is not the end. Presented with a choice of two versions of immortality, that spent with God is more enticing than that spent gripping the thin reeds of an attenuating version of life. At least in my book.

Re: Conserving Civilization - The Coliseum

Like Justin, I read Michael Knox Beran's piece about the loss of the marketplace (the agora) with interest. Beran contrasted the emptying agora (the town square or marketplace) with the filling up of castles both old and new built. Beran points to an upper class culture striven for by the modern day aristocrats (czars and the like) and the wannabe's (academia and the professional class) who look to migrate to wealthy burbs and McMansions while leaving behind the village or town squares.

A rapid growth in population and a vast expansion of commerce overwhelmed the old centers. At the same time the rise of the nationstate and its metropolitan elites made the provincial agoras seem, well, provincial. The provinces, Tocqueville wrote, "had come under the thrall of the metropolis, which attracted to itself all that was most vital in the nation." The traditional patrons of agora culture, the merchant princes who were once proud of their market squares, abandoned them to ape the gentry. The man of business found it infra dig to live near his shop; he built himself a mansion in a fashionable aristocratic district. New technology further diminished the appeal of the old forums as people turned to radio, cinema, and television for amusement.

Even so, the civic focal point might have survived if people had cared about it. But the rationale was forgotten. During the last few centuries the traditional artistry of the marketplace has come to seem merely quaint and even irrational. Modern planners who studied the old market squares failed to see, beneath a surface of heterogeneous activity, the unity of a civic whole.

The ancient coliseum's were built for spectacles that could entertain the masses. Often playing to the lowest common denominator, the entertainment kept the rabble happy and, hopefully, made them forget their lot in life. While today's sport culture in America serves the same purpose (I'm a proud member of the rabble, by the way), if less violently (well, except maybe with MMA), there is also more going on than "here we are now, entertain us" or the simple sating of the basic human need to belong to something bigger, like The Team.

If you've ever tailgated at a professional or college football game, you know that the conversation is quite broader than simply going over the impending game. While the purpose of the coliseum and the games played within may be the same as ever--people go to games to forget about life's problems for a while--they also collect people together to socialize and gossip and talk about their lives and the world. This temporary community is an offshoot of a shared sense of team, but it lingers past the day's game and is not confined to time spent in the coliseum. It expands into lives outside of the coliseum and encompass the apparently peripheral. The recent retirement speech made by Detroit Tigers' broadcaster Ernie Harwell provides a glimpse into a common ethos and respect for tradition that is fostered in the bleachers.

It's a wonderful night for me. I really feel lucky to be here, and I want to thank you for that warm welcome. I want to express my deep appreciation to Mike Ilitch, Dave Dombrowski and the Tigers for that video salute and also for the many great things they've done for me and my family throughout my career here with the Tigers.

In my almost 92 years on this Earth, the good Lord has blessed me with a great journey, and the blessed part of that journey is that it's going to end here in the great state of Michigan. I deeply appreciate the people of Michigan. I love their grit. I love the way they face life. I love the family values they have. And you Tiger fans are the greatest fans of all, no question about that.

And I certainly want to thank you from the depth of my heart for your devotion, your support, your loyalty and your love. Thank you very much, and God bless you.

This can also be scaled down from the coliseum to the local sports field. In many ways, while mimicing the games played in the coliseum, youth sports bring us much closer to the agora . Parents and volunteers must get together, navigate egos and differing opinions and run the operation so that kids can learn life lessons that competition can provide. Along the way, tasks are completed, obstacles overcome and the shared sense of community is deepened. The sport may be what brings people together, but it serves as an entry point into all manner of topics that are discussed at meetings and at the fields. In fact, often times, the game on the field is really only background noise to the talk on the sidelines!

Most importantly, sports gather together people from all walks of life, from everywhere on the social and economic ladder. But youth or higher-level sports aren't the only vehicle for the establishment of civic spirit. There are all sorts of activities that help build community in the same way, from the Boy Scouts to the Buckeye Brook Coalition. They just aren't all centralized in the same physical marketplace idealized by Beran.

Yet, the function or spirit that comes out of the coliseum isn't the same as that of the agora. It's certain that the coliseum of today--that American sports culture--doesn't exactly approach the artistic culture for which Beran pines (does "Let's Get it Started" qualify as high art?). The physical spaces of today's sports culture simply can't accomodate--or probably won't welcome--Beran's agora ideal. We aren't going to be seeing half-time concertos or the 6th Inning Operatic Moment any time soon. Maybe it isn't the kind of civilization Beran would like to conserve. But don't let the face paint and team jersey's fool you. Right now, many of the people for whom Beran is looking are in stadiums and on playing fields, cheering on their teams and talking about everything under the sun.

Conserving Civilization

Michael Knox Beran raises, to my mind, a cultural reality that conservatives would do well to address when he describes the effects that losing the local marketplace (the agora) has had:

No civilization, even the most bovine, can entirely do without this cathartic machinery. Aristotle credited the poetry of the agora with forming the character of citizens and easing the psychic burdens of common life. Modern scientists have only now begun to catch up with him. They speculate that music and gossip, the lifeblood of the marketplace, meet a human need. Anthropologist Robin Dunbar supposes that music, language, and gossip evolved as "vocal grooming" tools in early hominid groups which had grown too large to rely on touchy-feely grooming techniques to promote cohesion. If Dunbar is right, Virgil and Theocritus were on to something when they made their shepherds use poetry as a grooming tool and music as a means of keeping their flocks together. Plato applied the same pastoral insight to the grooming of citizens. If the herdsman is "the master of the music best suited to his herd," so the agora culture of the polis perfected the music best suited to the human flock that constitutes the community.

Arguably, modern technology is to blame for much of the difficulty that conservatives have in promoting cultural events, because cars and electronics have spaced us out and provided in-home entertainment. Strolling to the town square for a puppet show isn't typically an option, anymore, and high-culture entertainment tends also to be high cost. There isn't the aggregate demand, that is, for average citizens to fund performances of cultural depth in a gathering place, and it ultimately proves culturally destructive — and, in any case, is morally inappropriate — for government bodies to choose content.

So, the conservative might go so far as to accept public investment in functional real estate, and perhaps a public festival here and there, but as Beran argues:

The only hope of regeneration, it seems to me, lies in experiments in civic artistry undertaken by philanthropists eager to refurbish the culture of the marketplace. One thinks of Poundbury, the little city, rich in civic focal points, that the Prince of Wales commissioned the architect Leon Krier to build in Dorset. Poundbury has attracted a good deal of attention, and it and the model towns of such "new urbanist" architects as Andres Duany and Elizabeth PlaterZyberk might conceivably inspire a broader civic movement, much as Thoreau's experiment at Walden Pond inspired the environmental movement. Most people today recognize the importance of conserving natural resources, though naturally they differ concerning the means. A time may come when people will insist as passionately on the necessity of conserving cultural resources.

Even as a private endeavor, lines are drawn in a contrary direction:

To infuse new life into the agora, conservatives will need to enlist the energies of people they long ago stopped talking to, but who will be necessary to any effort to revive the poetic-grooming side of the market square. There is a certain kind of person who, like Jude Fawley in Hardy's Jude the Obscure, fulfills his nature in the adornment of a community. When the civic focal point thrived, these artists had a place in the community and a means of getting bread. They carved the stone, frescoed the walls, painted the ceilings, gilded the domes, composed the masques and harlequinades. But the agora in which they might once have become absorbed is gone. They are today rebels without a cause, misfits who dine off grant money and alienation from the marketplace, and create art that is generally faithful to the solipsistic bleakness of their situation. A conservative philosophy of civic renewal could give them the transfiguring work they need.

I have no clever closing, here, but have identified the topic as food for further thought. It all comes back to encouraging conservative principles — and living them out. Getting involved in community events. Seeking and commissioning the wares and productions of artists. Just generally seeing the value in an aspect of social life that's easy to lose in the mad rush of the day to day.

Of course, it's plain to see that folks would be more apt to do such things were more of their resources left to them to disperse.

Oh Happy Commerce, or, "I felt like I was forcing myself on a 40+ year old fat sex slave"

"Where the hell else is a middle aged man gonna hook up with a young sexy hot sex slave in real life? Like the old saying goes, we want a ***** [whore] in the bedroom but a lady in the kitchen. Just don't expect you gf [girlfriend] to be as whory as the real whores. You'll be disappointed. Even though we have plenty of sex, I still crave that AMP [Asian Spa] experience just for the fun of it, and I doubt if I'll ever get over it. So beware what you're getting into, it can be very addicting."

Thus do the patrons of Rhode Island's prostitution industry speak of their experience, as related by Melanie Shapiro in a Citizens Against Trafficking review of johns' online commentary (PDF). Note that the misogyny extends even to personal relationships.

Advocates for legalized prostitution like to present the image of a clean-cut client looking for a little release by turning to a fully self-aware young woman using the occupation as a stepping stone to build a better life. That's a fantasy. The objectification of the prostitute and the corruption of the culture is the reality.

Ignorance, Arrogance, and Deceit

I suppose I lack the grounds to object to Robert Whitcomb's protestations in yesterday's Providence Journal (not online) that his experience living in France doesn't jibe with the warnings that he hears fellow Americans giving against socialized medicine:

The ignorance and dishonesty in the U.S. health-care debate are beyond belief. ...

Then there are the idiotic observations about other developed nations' health-care systems. ... In fact, there is far more red tape and bureaucracy in the American health-care "system" than in countries with universal coverage, as there is in our tax "code."

Inasmuch as Whitcomb doesn't cite any idiots in particular, one cannot address the relevance of his French experience or specific claims about red tape. (And I'll resist the temptation to make populist appeals to my fellow gauche Americans qui n'est pas comme il faut. But a logical fallacy has the same repercussions no matter the language or airplane hours logged:

Consider how some people loudly worry that their taxes will go up if the government covers more people, while never noting how much their premiums for for-profit insurance go up 7 to 10 percent a year. Would they rather pay 7 to 10 percent a year to, say, United Healthcare or 3 percent annual increases to pay for Medicare for all? Test scores often show how badly Americans do in math, b ut this innumeracy is amazing.

Whitcomb conveniently sidesteps the reality that the debate is over how to reform healthcare, not whether to do so. The dilemma is false. Obviously so. Amazingly so. And it raises questions about how much readers should consider Whitcomb's other points persuasive, lacking, as I've said, any particulars that one could address beyond Robert's own personal experiences at some unidentified time in the past with an unspecified segment of the French healthcare system.

The Moment Change Happened

By coincidence, each of the past two days brought a question from somebody about my political beginnings. The answer to the when is 9/11. Practical philosophy had always been appealing to me, but it had previously followed a literary and cultural context, rather than a political one. That changed on a September morning. It wouldn't be to presumptuous to state that a majority of Americans chose a different psychological path through reality, that day, as well.

The "Let's Roll" moment may have been the first evidence of this broad, pervasive change, but it actually occurred at precisely 9:03 a.m., when the second plane hit the second tower. During the final moments of American innocence, between planes, we were all thinking that the first was some bizarre accident, maybe an expression of individual lunacy, or at most a fluke success of a small group of foreign crazies. At 9:03, we all realized that, to put it clinically, this would have to be addressed.

One could make the case that our current politics essentially reflect ripples of that moment. It's permeated and incorporated all else in the political theater, but the need to fix... that something... is the central fact. On the right, the something is ultimately the West's belief that it can construct a fantasy in which to live according to social rules that an author of children's books might contrive. It has a military and foreign affairs component, obviously, and that directly relates to immigration and cultural assimilation. Less directly, a conservative's vision of facing reality means a return to tradition and morality — at the extremity, seeing our weakness and apathy as punishment from God.

On the left, the fact to be fixed is American arrogance and greed. Behind all of the "root cause" references is a sense that an unmatched lust for power has made the United States the unprecedented superpower against which no other nation can compete. In a secular form of divine retribution, terrorism (indeed, Islamofascism as an ideology) is the fruit of American manipulation of global political and economic systems for its own benefit. A nicer, more compassionate, more deliberately just and humble society would negate hostile response.

For seven years, those leaning toward the latter camp watched President Bush do just about everything wrong, and where he did something they might otherwise see as right, they took him to be draining the visceral strength from their patented plea to their fellow men. The election of Barack Obama to the presidency wasn't a desperate attempt to return to the reality of 9/10; Clinton, or any other known quantity, would have sufficed for that. Rather, his promise of "change" was a pledge to move forward toward the cultural and governmental repair that circumstances (and cunning deceit) had prevented for the purpose of preserving the machinations of an economic elite intent on exploiting the world.

Meanwhile, President Obama's being wrong on the importance of a strong, resolved demeanor in the international realm has freed those leaning toward the rightward camp from the inadvisable and arguably calamitous prudence that W. had just about exhausted. In this presentation, the tea parties and town halls are a declaration that the millions of Americans awoken to the necessity of action by the attack eight years ago will not go back to polite submission. They see energy taxes, corporate takeovers, heavier regulations, and socialized healthcare as (probably deliberate) attempts to humble their country, and they foresee the world's aggressors vying to be the first to knock over the docile giant, place one foot upon its neck, and declare itself to be an even greater being.

Flung into motion by the one-two confirmation that something would have to be done, this back and forth will continue until some event, perhaps in the nearer than farther future, affirms the beliefs of one side or obviates the question. In the meantime, we must mourn, and our mourning must take the form of vigilance and, despite it all, unity.

When She Chooses the Scarlet Letter

Oft overlooked, at the end of Nathaniel Hawthorne's The Scarlet Letter, is Hester Prynne's resistance to calls for her to become a sort of feminist messiah. Having turned toward prudence, she suggests that the archetypal woman will not conquer through deviancy, but through fulfillment of her feminine character. A recent letter from Don Rittman of East Greenwich arguably touches on the theme from the other side of a poorly chosen history:

A society cannot destroy all the premises, both good and bad, that support a fundamental social norm and expect that norm to remain healthy. Responsible fatherhood had basically become such a norm. We still believe in it; we just don't believe in the things that made it possible. Neither, frankly, does Froma Harrop, not from what one sees in most of her "social-issue" writings, which are fraught with wishful thinking.

A recurring theme, in the story of mankind, is our, well, infelicity when making cultural decisions. When we presume to make calculations and radically alter policy in the name of expediency, we let our prized cattle out with the rats. By contrast, when we allow freedom to emerge as an outgrowth of intrinsic tradition, with its millennia of embedded experience, our society advances in all ways.

In the case of freeing women from the oppressive conditions into which they'd fallen as an overcompensation in humanity's learning curve, making them equal in the law and stopping there would have allowed the culture to work through the significance of the change. Instead, lunging forces within the culture pushed for too much, too quickly. Beyond freedom from a particular man or even a broader patriarchy, progressives sought to procure freedom — essentially — from being a woman.

And as happens when we dive to push tradition out the window in contravention of human nature, the consequence tends to be the opposite of what's intended. As Richard Stith writes in "Her Choice, Her Problem":

Throughout human history, children have been the consequence of natural sexual relations between men and women. Both sexes knew they were equally responsible for their children, and society had somehow to facilitate their upbringing. Even the advent of birth control did not fundamentally change this dynamic, for all forms of contraception are fallible.

Elective abortion changes everything. Abortion absolutely prevents the birth of a child. A woman’s choice for or against abortion breaks the causal link between conception and birth. It matters little what or who caused conception or whether the male insisted on having unprotected intercourse. It is she alone who finally decides whether the child comes into the world. She is the responsible one. For the first time in history, the father and the doctor and the health-insurance actuary can point a finger at her as the person who allowed an inconvenient human being to come into the world.

Predictably, the counter action will be more laws, infringing on more freedoms, and with more unimaginable, yet foreseeable, consequences.

Applying the Law, Even When Wrong

Since we're already on the topics of self reliance and freedom, it's a good time to recall a Providence Journal editorial about a New Yorker who is suing everybody conceivable over his fall from Newport's Cliff Walk. The fellow left the path, apparently required more protection than his own common sense to keep him from falling, and is not embarrassed to admit publicly that he's the one-in-a-million doofus who couldn't enjoy the scenery safely.

Which is to say that I agree with the editorial writers, except where they delve into legal process:

Let's hope the state Supreme Court understands this concept: that personal responsibility has a place even in the modern world, and that others do not deserve to be punished when someone fails to use a reasonable degree of caution.

Actually, I prefer to hope that the law doesn't require the judges to find in the klutz's favor, but if it does, we should all prefer that they do so. Such circumstances would be an indication that we, the people, have wandered off the safe path along the treacherous cliff of liberty and ought regain our legislative senses. If we look to the judiciary to pass judgment on when the law, as it exist, applies, then we've created an arbitrary system governed by an oligarchy of appointees and litigation is just an expensive roll of the dice.

Toward Discourse or Direction?

Aesthetically, it's hard to disagree with Arthur Blaustein's argument for the value of literature to civic health:

Novels offer genuine hope for learning how to handle our daily personal problems—and those political issues of our communities and our country—in a moral and humane way. They can help us to understand the relationship between our inner lives and the outer world, and the balance between thinking, feeling, and acting. They awaken us to the complexities and paradoxes of human life, and to the absurd presumptuousness of moral absolutism. They can give us awareness of place, time, and condition—about ourselves and about others. As our great Nobel Prize winner William Faulkner said, the best literature is far more true than any journalism.

Being an apparent progressive, however — the piece seems to have first appeared in Mother Jones — Blaustein betrays a somewhat narrow view of intellectual richness. The lamentations against shortened attention spans and the sensationalization of news are well justified, but the value of literature to the likes of Blaustein is less to deepen civic discourse than to ensure agreement before discussion has even begun:

We depend on our fiction for metaphoric news of who we are, or who we think we ought to be. The writers of today's political and social realism are doing no less than reminding us of our true, traditional American values — the hope, the promises, and the dreams. When we read these novels, we learn about who we are as individuals and as a nation. They inform us, as no other medium does, about the state of our national politics and character—of the difference between what we say we are and how we actually behave. They offer us crucial insights into the moral, social, and emotional conflicts that are taking place in communities across America.

A novel necessarily restricts circumstances to suit the theme, and although doing so draws out Faulkner's truth truer than facts, it sets aside other applicable truths that muddy judgment. Blaustein notes that novels "give us awareness of place, time, and condition," but they are conditions of the author's choosing and construction, and from an ideological, strategic standpoint, controlling publication and promotion thereby controls readers' sense of reality.

Personally, I take the supposed coarsening of civic dialogue to be an indication of growing pains more than decline. The Internet has given society the tools to keep up with the pace of cable news — to pluck stories of interest from the constant stream and debate their significance. Twitter's a step too far, but blogs also offer a remedy to the magnification of non-news. With a handful of networks (whether on the classic channels, cable, or satellite) and print publications controlling the spigot, it was easy for splashy, yet insignificant, news to drown out all else; with the current multiplicity of outlets, it is possible for the public to look around the celebrity controversies and see the policy events that would formerly have been obscured behind them.

Govern or Be Governed

Returning home from the Johnston, a couple of weeks ago, I floated along in the fast lane of 195, my mind flitting through political thoughts, and it took me a moment to register the fact that traffic in both of the other lanes had come to a crawl. A sign explained the reason: "Left two lanes closed ahead." Per highway etiquette, I pulled into the first opening available. Let's just say that my action was unique among those in the lane that was actually moving.

After a dozen or so cars flew by, I pulled my work van back into the fast lane but kept pace with the slow-moving space that I had just occupied. The two truckers between whom that space had been saw what I was doing, and the one behind maintained my opening while the one ahead modified his speed to that of slowest lane. The mile or so between us and the actual merge cleared like the upper cell of an hourglass, and the traffic began to move at a tolerable pace. As we approached the merge, the cars that I'd blocked alternated politely into traffic, and I like to think that the newly established pattern held at least for a little while.

It occurred to me that those whose advantage I'd squashed may have resented the presumption, but if we individual representatives of society step forward for small and large corrections, it is indeed possible to exist without government officials dictating and directing, waving flags to corral us into functional routines. Two news stories came to mind, the first out of Westport:

The homeowner... found the suspects in his house when he returned from running errands at about 3:50 p.m., police said. When the suspects ran out of the house, he chased after them. When two construction workers drove by, he flagged them down and they joined the chase, police spokesman Detective Jeff Majewski said.

One of the suspects, running with a pillowcase full of jewelry, handed the goods over to one of the construction workers and continued running, Majewski said. Officers, including the Dartmouth K-9 unit and Westport harbormaster, conducted a "massive search" in the area for a few hours before finding [Gerald] Thorpe, he said.

The mugshot of Mr. Thorpe that accompanies a Sakonnet Times editorial on the topic shows a man surprised and confused, cut and dirty, not yet suffering from the poison ivy through which he'd crawled. As the editors wrote:

Police don't normally recommend that citizens pursue bad guys (things might not have ended so happily had one of these men been armed). But in an age when people supposedly no longer get involved (fear of lawsuits and the like), the response this time was nice to see.

A thematically similar story from Seattle didn't end well for the indignant citizen, although not in the way one might expect:

A plucky teller foiled a robbery attempt at Key Bank in Seattle. But the story does not end happily. When a small man in a beanie cap, dark clothing, and sunglasses pushed a backpack across the counter and announced, "This is a ransom. Fill the bag with money," teller Jim Nicholson ignored his training and "instinct took over." He lunged across the counter and attempted to grab the thief by the throat, or at least to pull his glasses off. The nonplussed would-be robber bolted for the door with Nicholson on his heels. A couple of blocks away, with the help of others, Nicholson tackled the guy and held him until police arrived.

Two days later, Key Bank got in touch with Nicholson. A bonus, perhaps? A commendation? Not quite. He was fired. It seems he had violated the bank's strict policy that tellers should always comply with robber demands. A Key Bank spokesman has not returned a call asking for comment.

A private company can set its own policies, of course, but it's an insidious tendency of modern society to discourage folks from acting on their freedom to stand for principle, to take risks that establish social expectations and proclaim an unwillingness to be victimized.

The End of Cultural Literacy

The New York Times article doesn't claim a trend, instead following the efforts of a single teacher, Lorrie McNeill, with a class of gifted students, but one can be sure that the positive article in the publication formerly known as "the newspaper of record" will encourage more teachers to follow her lead. What McNeill has done is to jettison a classroom reading list, instead letting students choose their own books, with a gentle "prodding" to "a higher level."

The deceptive success of the program has been in increased interest in reading and achievement on a standardized test, but one could argue that the uptick highlights nothing so much as the low performance of students previously:

Of her 18 eighth graders, 15 exceeded requirements, scoring in the highest bracket. When the same students had been in her seventh-grade class, only 4 had reached that level. Of her 13 current seventh graders, 8 scored at the top.

If these are gifted students, they ought to be passing these tests handily; one shudders to think how lower-level students are doing. An education system that must dumb down assignments and ignore its mandate to develop a shared literacy in order to achieve positive results in mechanics is failing its students by any definition, and an attempt at finding social redemption strikes me as starry-eyed:

In the method familiar to generations of students, an entire class reads a novel — often a classic — together to draw out the themes and study literary craft. That tradition, proponents say, builds a shared literary culture among students, exposes all readers to works of quality and complexity and is the best way to prepare students for standardized tests.

But fans of the reading workshop say that assigning books leaves many children bored or unable to understand the texts. Letting students choose their own books, they say, can help to build a lifelong love of reading. ...

... literacy specialists also say that instilling a habit is as important as creating a shared canon. "If what we're trying to get to is, everybody has read 'Ethan Frome' and Henry James and Shakespeare, then the challenge for the teacher is how do you make that stuff accessible and interesting enough that kids will stick with it," said Catherine E. Snow, a professor at the Harvard University Graduate School of Education. "But if the goal is, how do you make kids lifelong readers, then it seems to me that there's a lot to be said for the choice approach. As adults, as good readers, we don't all read the same thing, and we revel in our idiosyncrasies as adult readers, so kids should have some of the same freedom."

Will the fact that more students allow themselves to be motivated by choose-your-own-adventure reading assignments mean that they'll choose reading over other candidates for their attention in the future? I'm skeptical. As I argued recently regarding summer lists, books' unique attraction is their evocation of substance, profundity, and achievement. If gifted students already in eighth grade are still not past the point of picking books that are essentially cartoons in sentences, they've precious little time to reach the vista at which one sees the literary canon imparting meaning to life.

And that brings us back to the fact that they'll have little experience plumbing a common meaning conveyed in classics. Frankly, I can't help but think of a lecture from the '80s by former Soviet propagandist Yuri Bezmenov about Communists' strategy of subversion as warfare. Explaining the components of the first stage of subversion, demoralization, Bezmenov touches on education:

Distract them from learning something which is constructive, pragmatic, efficient. Instead of mathematics, physics, foreign languages, chemistry, teach them history of urban warfare, natural food, home economy, your sexuality — anything, as long as it takes you away.

Although Bezmenov doesn't mention it in his brief explanation, cultural literacy is a critical component to social cohesion and a national sense of purpose. Left to their own devices, young Americans will isolate themselves in limited communities of interest and ideology; many will simply remain functionally illiterate. In this context, it's significant to note that the "reading workshop" method appears — once again — to further the trend of locking boys out of educational "progress":

To Ms. McNeill's chagrin, several students, most of them boys, stubbornly refused to read more challenging fare. One afternoon this spring she pulled her stool next to Masai, an eighth grader who wore a sparkling stud in one ear, as he stared at a laptop screen on which he was supposed to be composing a book review. Beside him sat the second volume in the "Maximum Ride" series, which chronicles the adventures of genetically mutated children who are part human, part bird. He was struggling to find anything to write.

Foreign government agents may not be behind these social movements — indeed, Bezmenov likens subversion to the martial arts technique of helping your opponent to knock himself off balance — but a generation or two of dumb, demoralized men and slightly less dumb, self-esteem-inflated women all disconnected from each other and from the culture into which they were born will spell destruction as clearly as would a successful invasion.

Self Interested Members of Unions and Taxpayer Groups

I'll be the first to acknowledge the prominence of self interest in the development and ascendance of local taxpayer groups. Members take up political arms, as it were, for a variety of reasons, and often those reasons are decidedly materialistic in nature. Therewith comes the sliver of truth to Phil's cartoonish characterization of the simmering conflict in multiple Rhode Island communities:

Individual union members are taxpayers and voters. They like all the rest of us act out of self interest. It is in their self interest to join the workplace union and be represented by professionals. Too bad this choice is not nearly as available in the private sector. They like the rest of us have the right to try to effect the policies of their government. They also have the right to effect the policies of their unions through democratic means as David writes, something that is not available to private sector workers unless they belong to a union or an association. Most of these public sector workers will work in their communities for 30 or more years. They will see politicians come and go. Teachers particularly will see administrators come and go. They will see many school committee people come and go. Also they will see the taxpayer groups that form and make their noise come and go. But through that time they will stay and continue to do the essential work in those communities. That and their selflessness in joining together as a group will sustain them and their respective communities. Not so with the taxpayer groups. As you mention, Justin, when times are bad, people pay more attention to their local government. That's not a bad thing at all, but do not try to equate that with the longtime commitment to a community of the teacher or other public sector worker. Formed out of anger and selfishness these taxpayer groups fall apart after a short time. It's hard to keep people worked up and angry enough to overcome their basic selfishness. They stay involved for a while and then move back to more comfortable pursuits or to things that meet their self interest more directly. Most people would rather be with their families than sitting in overheated rooms being bored to tears or trying to manufacture outrage that amounts to pettiness. How could anyone keep doing that for thirty years?

In this picture, the unions are sustained by their selfless devotion to each other and to the community, while taxpayer groups appear in a flash of anger and then dissipate, leaving no trace. The intricacies of human relationships between people of differing personalities, goals, and interests seems not to enter Phil's design.

Whatever the motivation for their formation, taxpayer groups pull together residents who share certain principles and worldviews, and not surprisingly, find themselves forming lasting friendships. Meanwhile, they learn the ropes of local politics and policies, and some percentage continue their civic involvement ever after. Such groups also build structures, from PACs to transparency mechanisms that a handful of them, at least, will think it worth the minimal effort to maintain. In short, pretty much for the lifetimes of those involved, the public eye will remain more open than it was.

But sure, I'll acknowledge that an improved economy and achievement of some threshold of repair to the damaged governing system will drain fuel from the political machine that makes such groups a force to be reckoned with. There is a need to fulfill, in a local society, and these groups arise to address it, and the time and effort involved act as a mechanism for defusing them when they are no longer needed.

That, in essence, is the problem with public sector unions. A union, by its nature, pushes for the benefits of its members, and when workers are oppressed and individually powerless, the society pulls them together in an organized way to address the problem. There is no mechanism, however, to cause them to dissipate or hibernate when their purpose has been served. If a union were to shift gears to neutral because the circumstances of its workers had achieved an equilibrium of comfort and occupational demand, the workers would soon do away with the costly advocacy structure. So, the unions keep the push going, so that they can convince their members of their value.

The community suffers, because the unions demand increasing percentages of local resources. They become, indeed, the focus of local government, and avarice sets in. Even in a short time of observation, I've seen too many union decisions favoring raises at the cost of young teachers' jobs to buy the selflessness argument. Moreover, anybody who's compared public-sector and private-sector jobs in Rhode Island can't but laugh at the notion that those in the public sector stick around for thirty years out of a sense of altruism and community.

An Attack on Legal Representation

I hadn't heard of this (or don't remember having heard of it) before reading Maggie Gallagher's recent summary of the battle over same-sex marriage:

When word spread at Harvard Law School last month that one of the most successful recruiters of its graduates, Ropes & Gray, was helping Catholic Charities explore ways to prevent same-sex couples from adopting children, gay and lesbian students wanted to stop the law firm it its tracks. ...

Two weeks ago, Ropes said it would no longer do legal work to assist the bishops in their efforts to stop gay adoptions, and last week Catholic Charities said it would end its adoption program because it could not reconcile church doctrine, which holds that gay adoptions are "gravely immoral," with state antidiscrimination laws.

Unless I'm missing something, it would be more accurate to say that Catholic Charities wanted help avoiding same-sex adoptions, for its own operations, not preventing other groups from allowing them. That's not a small distinction.

Readers may find some relief in the fact that, according to the first link (from which I drew the blockquote), the young future lawyers had some qualms about bullying a lawfirm from serving a client, but as with much else, the gay agenda trumps.

Ending a Long History, I Guess

Here's a bizarre explanation for Blount Fine Foods' pulling sponsorship from the traditional marriage event on Sunday:

Corporate philanthropy and good citizenship has been part of Blount's mission since inception. In keeping with that, we have a long track record of donating Blount-brand chowder and other products to all non-profits in our home area that request it for events. These donations of soup are just simple gestures of goodwill and were certainly not intended to be interpreted otherwise. It's very concerning to us that anyone would think otherwise and as a result, we are reviewing our policy going forward.

Additionally, Blount notified the organizers of the Rhode Island event in question that the company would not be providing a donation, soup or otherwise.

A long history of goodwill... until same-sex marriage activists insist that there is no social sphere free of their politics. This speaks to a long-running cognitive dissonance behind positioning of SSM as a live-and-let-live movement. This gay activist (astonishingly the only "news" result for a Google search for "Maggie Gallagher Rhode Island) expresses scorn that Rhode Island is the only state "in the northeast that will tolerate these folks."

Yup, can't tolerate those traditionalists and Christians who gather together to listen to music, have a meal, and renew marriage vows. Rout us out. Lock us up until we swear to conversion.

NOM Marriage Picnic

Conservatives in this state must share a certain apprehension as they drive to ideologically tinted events — hoping that somebody shows up, but not the wrong people, and maybe it'll be an indication of our powerlessness, but what if we have to prove ourselves in front of a one-time crowd... Well, tea parties aside, the traditional marriage event that National Organization for Marriage Rhode Island is hosting at Aldrich Mansion in Warwick is definitely among the best attended right-leaning events that I've attended thus far. In fact, I may have to allocate some Anchor Rising resources to pay a parking ticket, since I'm not sure the line of cars down the street is actually legal:

And talk about gemstone corners of Rhode Island:

From where I sit on the stairs overlooking the lawn and the bay, I think I'm looking directly at the hill down which I walked my dog countless times and marveled at the view though I had no idea what I was looking at. How can Rhode Island encompass Rhode Island? [I apologize if that thought seems scattered, but I was interrupted midsentence by somebody who wanted to impress his young charges with the fact that I speak regularly with Matt Allen... certainly not an interruption that I minded!]

Whatever else this event proves, a major takeaway is just how abstract and intellectual is the argument that "fiscal conservatives" and libertarians can jettison us social conservatives. Attendance aside, this is by far the most diverse crowd that I've seen at any conservative event. You want hope shaking the opposition to its core? Come to an event like this.

I wonder if that explains some of the disgusting vitriol that social and religious conservatives attract from progressives...

ADDENDUM:

Here's NOM-RI Executive Director Chris Plante:

ADDENDUM II

I don't agree with everything that the speaker who initiated the marriage vow renewal section of the program said. He ends the following clip, for example, thus:

You have not defined marriage, you have not shaped marriage, and you have not set its boundaries in place; rather, marriage has defined you. It has shaped you, and it has set boundaries in goodly places. And so it should be. We all choose to submit to marriage and should never seek to have marriage submit to us.

In terms of the functioning of marriage, as an institution, married couples do indeed define and shape the institution, which is why society must encourage them to respect the boundaries that it imposes. Put differently, it is because our own relationships define marriage that we must submit to it.

But minute disputes aside, hearing this speaker (especially in the context of the day) contributes to the sense that there's something peculiar about protesting such an event:

There were children running around with their faces panted. There were bouncy houses. The bulk of the performances weren't political, but musical. If right-wingers were to protest a similar gay family day organized by a group that advocates for same-sex marriage on a lazy summer Sunday, they'd rightly be lumped in with the Phelps family, but on the left, the impulse to protest — to frighten away attendees concerned with what their children might witness — is mainstream.

The small group of protesters who showed up, however, did evoke the tragedy of the issue. For the most part, they only wish to be accepted, to live their lives in as close an accord as possible to the ideals that the culture had put forward to them, but their ordering inclines incompatibly. Their predicament (meant neutrally) is one through which our culture has only recently begun to wend its rules, and understandably, they wish for it to bend as they desire.

Marriage is what it is, though, and it would be to universal detriment to divorce it from the principle that men and women are uniquely compatible with each other in ways of breadth and depth that no other relationship to similitude.

ADDENDUM III:

One absence that didn't strike me until I was getting ready to leave was that of politicians. The only candidate or current elected official whom I saw was Will Grapentine, and he's more ubiquitous at conservative events than either Caprio or the governor.

A Reminder to Boomers That They're Blowin' in the Wind

What better outtro could there be to the fortieth anniversary of the Summer of Love than this?

A 24-year-old police officer apparently was unaware of who Dylan is and asked him for identification, Long Branch business administrator Howard Woolley said Friday.

"I don't think she was familiar with his entire body of work," Woolley said.

The incident began at 5 p.m. when a resident said a man was wandering around a low-income, predominantly minority neighborhood several blocks from the oceanfront looking at houses.

The police officer drove up to Dylan, who was wearing a blue jacket, and asked him his name. According to Woolley, the following exchange ensued:

"What is your name, sir?" the officer asked.

"Bob Dylan," Dylan said.

"OK, what are you doing here?" the officer asked.

"I'm on tour," the singer replied.

It's nice to see history putting the romanticized era of the Baby Boomers' youth in perspective. It'll be nicer, some day, to see the culture recover from their corrosion and the government from their presumptuousness.

Circuits Demystify the Brain

Michael Hanlon does raise the ethical hurricane that spins at the end of the effort essentially to create a human brain with computer technology:

Well, a mind, however fleeting and however shorn of the inevitable complexities and nuances that come from being embedded in a body, is still a mind, a 'person'. We would effectively have created a 'brain in a vat'. Conscious, aware, capable of feeling, pain, desire. And probably terrified.

And if it were modelled on a human brain, we would then have real ethical dilemmas. If our 'brain' - effectively just a piece of extremely impressive computer software - could be said to know it exists, then do we assign it rights?

Would turning it off constitute murder? Would performing experiments upon it constitute torture?

Note the quotation marks around "person." Putting aside questions to which we do not have answers, such as the inherent morality that we should expect from digital life, we can observe that the likely response of our culture is tilted by the very assumptions with which it will achieve the innovation. Earlier, Hanlon writes:

So what is it, in that three pounds of grey jelly, that gives rise to the feeling of conscious self-awareness, the thoughts and emotions, the agonies and ecstasies that comprise being a human being?

This is a question that has troubled scientists and philosophers for centuries. The traditional answer was to assume that some sort of 'soul' pervades the brain, a mysterious 'ghost in the machine' which gives rise to the feeling of self and consciousness.

If this is the case, then computers, being machines not flesh and blood, will never think. We will never be able to build a robot that will feel pain or get angry, and the Blue Brain project will fail.

But very few scientists still subscribe to this traditional 'dualist' view - 'dualist' because it assumes 'mind' and 'matter' are two separate things.

Instead, most neuroscientists believe that our feelings of self-awareness, pain, love and so on are simply the result of the countless billions of electrical and chemical impulses that flit between its equally countless billions of neurons.

So if you build something that works exactly like a brain, consciousness, at least in theory, will follow.

The implication of this sort of non-dualism is that the self isn't real. Look at it this way: Hanlon misses the possibility that the simulation could tap into or generate a soul. Rather like the mystery of the Trinity, I suspect the relationship of mind to body is more subtle than the binary dualism/non-dualism phrasing allows, but the salient point is that, by relegating soul to the mysteries of the gray jelly, Hanlon implicitly accepts the conclusion that cyber-consciousness would disprove soul, and yet he still wishes to count the creation as a "person."

The problem is that, if there's no "ghost in the machine," conceptually, then there is only machine, and machines can be turned off without moral complication. At some point, a human society with pervasive familiarity with this sort of humanoid lifeform might learn to recoil at the notion that one can simply erase the hard drive, but in the interim, it would have internalized the principle that "personhood" is "simply the result of the countless billions of electrical and chemical impulses." The "simply" is out of place, there; whatever the mechanism, there's something substantial about the soul, and our inherent value hinges on its recognition.

An Old Tale in a New Context

Bill Sammon recalls a day, back in 2002:

When Bush visited Portland, Ore., for a fundraiser, protesters stalked his motorcade, assailed his limousine and stoned a car containing his advisers. Chanting "Bush is a terrorist!", the demonstrators bullied passers-by, including gay softball players and a wheelchair-bound grandfather with multiple sclerosis.

One protester even brandished a sign that seemed to advocate Bush's assassination. The man held a large photo of Bush that had been doctored to show a gun barrel pressed against his temple.

Oddly, as Sammon points out, the media that is so keen to make readers, viewers, and listeners aware of the anger of those who oppose (if I may reuse the phrase) the Democrats' federal powergrab in a porcine "healthcare reform" costume was uninterested in Bush's riotous reception. This, of course, is merely one example of history repeating itself with a different accent. When President Obama derides "scare tactics," I can't help but recall this:

That, for those who weren't blogging seven years ago, is a screenshot from an online advertisement put out by the Democratic National Committee. Scare tactics were institutional, back in the day.

While routing around in my old archives, I came across this quotation from FBI profiler Gregg McCrary, conveyed to Washington Post readers that same month:

"White males belong to a long-advantaged group that is now having to share power and control. But I think it has less to do with race than social class."

The context was the search for the Washington sniper. You might recall that, of the various possible profiles, the one about which we heard most frequently was of the angry white supremacist Christian militia variation. You might also recall that the snipers turned out to be black, which fact didn't seem to matter to some aspects of the coverage:

The interesting parallel, though, comes in this paragraph from Harold Meyerson, which arrived in my morning paper the other day:

When future historians look back at this passage in our nation's history, I suspect they'll conclude that this Obama-isn't-American nuttiness refracted the insecurities and, in some cases, the hatred that a portion of conservative white America felt about having a black president and about the transformation of what many thought of as their white nation into a genuinely multiracial republic. But whatever the reasons, a mobilized minority is making a very plausible play to thwart a demobilized majority.

Unsurprisingly, Meyerson's reflections spring from the healthcare townhalls. "What's particularly curious about these two protests," he writes, "is that they took place on very liberal turf — Philadelphia and Austin — yet the local liberals and people of color seemed absent." Bused-in angry white mobs, you might say. In contrast to the bused-in friendly multicultural mob with which Obama set the scene for his own townhall appearance thereby disproving the "demobilized majority" thesis.

The lesson, it would seem, is that angry whites are the villains whether they're the majority, the minority, the origin of a particular policy, the opposition, guilty, or innocent. What ought to be as clear blue as whitey's eyes, at this point, is that racial division has long been serving a leftist agenda, and whether there is a new, emerging majority or a left-wing minority has been deftly pulling together the strings of power, the tone has colored opposing voices not merely as wrong, but as hateful and illegitimate participants.

Those who present such a view as part of a political strategy manipulate the insecurities of the public. And although it's a too easy psychological analysis to make, one does wonder whether those whom the manipulators thus persuade are, themselves, uncomfortable with a multicultural society, giving themselves moral credit for resisting the impulse and believing those who disagree on unrelated political matters to be succumbing to it.

(Links compiled from various sources, but conspicuously from Instapundit both then and now.)

The Brand of Freedom

The important thing to remember is that prostitution is a matter of individual choice and freedom. Right?

Although the atmosphere [at Cheaters] is often chaotic, Ruth said that the pimps had a very strict "system" of unwritten rules that the girls have to follow. For example, new girls have to be careful not to sleep with other girls' pimps.

Many of the women are branded with the pimp's mark. Ruth said the women have tattoos which "dubbed them as prostitutes." Their tattoos depict different sexual acts or positions, literally creating "advertising on their bodies." Service providers in other states say that up to 80 percent of girls controlled by pimps are tattooed or branded with marks of ownership, according to Donna Hughes, professor at the University of Rhode Island.

When new girls arrived at Cheaters, Ruth characterized them as "vulnerable, young, and with no other options." Many of the women have a troubled past which create emotional and substance abuse problems. Ruth said the dancers "almost never get on stage sober. While they get dressed, they snort a line of coke together."

The pimps prey on the young women's vulnerabilities. The girls are tightly bonded to their pimps, who they call their "daddies." Ruth said "their 'daddies' may be the only ones who pay attention to them and they convince themselves that the pimps care about them." Some of the women say they have a "nice pimp," which Ruth says is an oxymoron.

On further thought, this might be just the sort of business that the Rhode Island government ought to target as a profit center. Who could doubt that most members of the General Assembly would prove to be "nice pimps"?

Why We Won't Grow Up

I wasn't sure what to expect when I responded to Michael Morgenstern's offer to grant me access to a digital copy of his movie, Castle on High, which is currently part of the Rhode Island Film Festival, with a screening tomorrow at the Columbus Theater. It was definitely more engrossing than I'd expected.

The documentary follows the race for president of the student council at Brown University, with three candidates who couldn't have been better scripted were the film fiction:

• The overly involved and not immediately likable, umm, studious member of the council who looks the cliché of a villainous mastermind, but who is clearly the most qualified for the job.
• The languorous and ever-tardy council member about whose attractiveness his acquaintances gush.
• The Asian rocker dude who's never participated in student government and whose motivation for running is never explained to satisfactory degree.

Watching the film, the politically inclined over-thirty-something may still catch him or her self choosing a side according to adolescent criteria, rather than applying that elusive adult clarity and logic. The broader context of that tendency is the predictable impression that real campaigns and matriculated politics are not much different than those involving a campus governance body with no apparent authority. The random students whose extemporaneous commentary illustrates a profound superficiality, one suspects, are not that much worse informed than the grown-up electorate at large.

And that's where Castle on High is most revealing. Where are the teachers?, I wondered. Early on in the film, council members note that it seems all they do is debate parliamentary procedure; a faculty adviser could offer the perspective that mastering that aspect of governance is among the most important things they can derive from the experience. An experienced coach could have helped the, umm, studious young man to mold himself into a stronger candidate — a stronger person — with some obvious pointers (telling him, for example, how his repeated referral to the university president by her first name contributed to others' impression that he's pretentious*). Other instances that scream for instruction abound.

Independence is a critical lesson of college life, to be sure, but even as it brings back fond memories, watching the kids cavort to a children's song during a concert on the lawn jars against the knowledge that, during filming, others of their generation were participating in a military surge that would help to secure a nascent democracy in the desert of civilization's cradle. Not all young Americans need or should be soldiers, and there should be space for youthful indiscretion, but if we find the similarities between the practice democracy of a student council and the functional democracies that constitute Western civilization disconcertingly similar, perhaps the problem is that we're not teaching our children, or ourselves, that there's something greater toward which to aspire.

* I've been informed that calling President Simmons "Ruth" is a "Brown thing" that all students do, in which case it would have seemed odd for the candidate to differ — although his emphasis on personal conversations contributed to the impression. This was just an example, however, that I'd found particularly pointed, being uninitiated; the characterization of the student as "pretentious" isn't mine, but was voiced by several other students in the film, and professorial instruction could have been helpful. (I realize, of course, that snickers might be justified at the suggestion that Ivy League professors might have helped a student to avoid pretension.)

A Thread Through Culture-War Stories

In response to my reservations about grand preening in celebration of a "counter protest" that exponentially outnumbered the mentally feeble Phelps family whom it targeted, commenter Chris offered the following:

I approve of both the reporting, and the action. I like the idea that 1) our kids have learned to spot human junk, and react accordingly ( there's always a built-in respect for elders taught to kids. Its good for them to know when to shake it off ), and 2) the projo carrying it helps other kids to learn to markings of this kind of animal, and learn to reject it out of hand faster.

Its a pity violence isn't allowed. It would be a quicker lesson for those things.

Such comments are typically best let to evaporate like gasoline, because regardless of the extent to which they capture something existent in the thoughts and emotions of more moderate sympathizers, elevation of extremists repels all parties by pushing them to different corners. In other words, it doesn't help us to resolve disputes if one party gives the impression that it believes its opposition to have more common ground with the lunatics in its midst than with those engaged in conversation. It's difficult enough to convey innate sympathy despite disagreement.

But Chris draws with his bright red crayon a line to the anti-traditionalist assault in Warwick. Note the protective gauze that Providence Journal reporter Kate Bramson wraps around the perpetrators:

The weapons included mayonnaise, ketchup and salsa — but also pepper spray, a glass jar and fists.

A difference of opinion over gay marriage sparked the incident, and emotions escalated quickly. Punches were thrown.

A small group of men visiting Rhode Island this week urging people to support traditional marriage called the police.

Offended by the men's message, four young women now face charges of assault or battery and disorderly conduct. The youngest, 17, also faces a more serious charge — felony assault with a dangerous substance.

On a hot, sticky Tuesday afternoon, on a grassy area just in front of the Rhode Island Mall, stood six men from a group headquartered in Spring Grove, Pa. They were dressed in suits, red sashes flung over their shoulders. ...

Driving by, stuck at a red light on Route 113, two women saw the men. Once the light turned green and the driver accelerated, the passenger threw a bottle out the window. ...

The men dispute the women's account and face no charges. Four are listed in the police report as victims ...

"I feel immature," Scungio said Thursday. "... We obviously shouldn't have gone up to them at all, because none of this would have happened."

Bramson may have backed away (slightly) from reporter Maria Armental's jocularity, yesterday, but her spin is made more stunning by its incorporation of more details. In her attempt to excuse physical violence, including the use of pepper spray, Bramson casts the whole thing as a street-side debate gone wrong; even the weather and the traffic signal were culprits, let alone the audacity of those men with "red sashes flung over their shoulders." Never mind that the assault was premeditated. Never mind that two women somehow multiplied into four — with one just happening to drive by in time to participate in the attack. Never mind that the police report contravenes Bramson's scenario of a two-way dispute with the opposing tellings to be balanced equally. Nineteen-year-old Kristen Scungio and her pals just got carried away in their understandable "immature" reaction to that "anti" group.

Pat the kids on their heads; they're blameless, really. Chris's lesson appears well on its way to being learned.

Between the two incidents, the murder of abortionist George Tiller sparked discussion about the responsibility of pro-lifers generally for the flares of the occasional madman. Such associations are nothing more than political acts meant to silence opposition; freedom of speech — the entire principle of democracy — means little if taking a particular position about public policy of itself imparts culpability when the susceptibility of humanity to evil appears in an isolated stranger's horrific action.

Advocating on behalf of our traditional understanding of marriage does not translate into blame should somebody, somewhere take the issue as a context for the expression of his or her personal frustrations. By the same token, advocating for the redefinition of marriage to include same-sex relationships does not translate into blame for affronts in the other direction. However, publicly celebrating the sport of mocking extremists and making light of the escalating violence of "counter protests" against traditionalists leads us toward a future in which ignorance will be no defense. Sadly, it's embedded within the narrative according to which progressives choose and pursue their advocacy; according to the script, traditionalists are always the oppressors, and kids can hardly be faulted for their overly zealous support for freedom and equality.

Tolerance!

Remind me, again, who the intolerant bigots are?

The police are investigating an assault Tuesday on Bald Hill Road.

The weapon of choice: soda, salsa, eggs ...

"Your basic garden variety of food condiments," Capt. Robert Nelson said Wednesday.

It started as the four men stood at the median on Bald Hill Road and East Avenue around 2:40 p.m. protesting against same-sex marriage.

The location, Nelson noted, afforded them a roomy median and prime visibility.

They caught the attention of a group of women in one of the cars.

The women, who apparently objected to their message, flung a soda bottle at the men and vowed to return.

And back they were, about 15 minutes later, hurling at the men a mélange of food ingredients and drinks and a full repertoire of profanities, Nelson said.

One of the women swashed a protester with pepper spray.

No one was hurt and no arrests have been made, Nelson said

Note the jocular tone Maria Armental applies to her reportage and, in the game that is becoming all too frequently appropriate, imagine how the story would be presented if the men had been protesting for same-sex marriage.

The Target of Illegality

Andrew (not Morse) joins the intraconservative conversation about bringing Rhode Island back in line with the rest of the country by making prostitution explicitly illegal:

Justin, I agree with Dan on this. You can't legislate morality. There's a reason that prostitution is known as the oldest profession. Even Christ hung out with a hooker. And though it may be that most every country/state bans it, it still occurs.

Drugs, same thing; make them legal and you eliminate half the income for organized crime and gangs. I smoked pot and worse when I was younger. Did I deserve to go to jail? No. And all arresting me would have done is make some lawyer's bottom line better while costing the state money. And if your child used drugs and was caught, wouldn't you do everything you could to keep them out of jail?

The point is that if people want to behave in ways that are damaging to themselves, society can't stop them.

An excellent example is my 18-year-old stepson who went through high school with what had to be an almost conscious desire to fail. Nothing his mother or I did would deter him from that path. So we told him that when his peers graduated he was out the door, no matter what. He was shocked when we followed through.

When he comes back in a year, he has to have a job and pay rent. That rent will be less if he's going to school, but there's no more free lunch.

First of all, the cliché that we "cannot legislate morality" is inaccurate. Consider the infrequency with which swear words wind up on public television; that's because the cost of slipping far outweighs the meager benefit of doing so, and the chance of being caught is high. What Andrew uses the phrase to state is that the market of losers and Narcissists who will seek to pay for sex even when the price goes up, and the supply of women willing to be sold at that higher price, will continue to exist. I don't dispute that, although I think it would be foolish to declare that legality increases the market by lower the price, including the prices of risk and stigma.

But Andrew misses the same mark as other commenters: It is not my objective to ensure that a particular person does not buy sex from another particular person. If that were the case, an inadvisably extensive police effort would be required. Rather, my objective is to foster a society in which sex is not considered to be a salable good. That, of course, has the ancillary effect of keeping particular people from pursuing the transaction, but it is neither the focus nor the primary motivation.

In the balance of things, I believe that the principle of freedom outweighs the principle of sexual morality when it comes to public policies regarding private behavior. Indeed, sacrificing the former in the name of the latter proves counterproductive for everybody involved. However, a sufficient firewall exists between engaging in sex and selling it that prostitution needn't be maintained as a barricade protecting more mundane freedoms (in the way folks argue that pornography must be maintained to protect more important freedoms of speech).

On Victims and Libertine Oppression

Today's epiphany — which I wouldn't be surprised to find to be common understanding among a great many people more insightful than myself — is the intellectual proximity of those who would erase from the books any "victimless crime" and those who see a "victim" of a social crime in every unhappy circumstance. The first believe that an act must directly harm an innocent party in order to be a crime, and the second, agreeing, qualify the circuitous, unintentional effects of social movements as adequate evidence of victim-producing acts.

For my part, I find it more practical to consider the presence of a victim to be only one factor in determining whether something ought to be a crime, and not necessarily the definitive one. After all, any undesired consequence can be reformulated as an imposition on a victim, reducing the debate over appropriate laws to a tug of war across the sliding scale of victimhood and, then, pitting one claim against another.

The thought arises in response to a comment from Dan to my most recent post on the matter of legal prostitution in Rhode Island:

Justin, I have been a long-time reader of Anchor Rising. I fully support your efforts to reduce the size of the state, out of control spending, corruption, and intrusion into the private lives of citizens. Which is precisely why these isolated pet "moral" issues of yours and Matt Allen's bother me so much, they are such transparent hypocrisy and they undermine all of the good that you do here. How do you determine what private consensual conduct should be regulated by the state and what private consensual conduct should not be? And why should you be the one who decides these "moral" issues for everyone else, banning any conduct which you don't think a righteous person should engage in? I submit to you that the most positive philosophical and practical change you could make for yourself would be to drop these moral crusades against victimless crimes. If somebody isn't harming anyone else, and a transaction is consensual by all parties (human trafficking/slavery/abuse aside, we already have laws against that) then the state should not have the right to intervene. A victimless crime is no crime at all, and the state certainly does not need an excuse to grow itself, spend money, and regulate its citizens further, I think we would all agree on that. The kindest thing you can do for someone is stop trying to save them from themselves. We, as people, all have the God-given right to do as we wish with ourselves as long as we do not harm others in the process. Any coercion that infringes upon that right, whether it is by the state or some private action, is an abomination.

For the presentation of a direct rejoinder, it might be sufficient to note that the essential observation of the post was the concession by the progressive legislators who oppose closing the prostitution loophole that it is not a "victimless crime":

Where does this leave the remaining women, likely the large majority of prostitutes, who engage in sex work by choice, whether out of [1] economic hardship or because of [2] substance-abuse problems?

Even a conservative can discern a fair degree of victimhood in either of those circumstances, as emphasized by efforts of those who profit from the women's condition to perpetuate it. To wit, it is not enough simply to declare that no victim means no crime; one must prove the prior point that there is no victim.

Of course, even believing the women to be victims, I'm not inclined to rely on that conclusion as the basis for supporting legislation to criminalize their profession. Therefore, I'm even less inclined to construct the argument that would prove society to be the victim, although the case would be strong. Instead, let's focus on the core proposition of Dan's comment, which he poses rhetorically as questions:

How do you determine what private consensual conduct should be regulated by the state and what private consensual conduct should not be? And why should you be the one who decides these "moral" issues for everyone else, banning any conduct which you don't think a righteous person should engage in?

The plain answer is that I determine what conduct ought to be discouraged, what conduct ought to be encouraged, and how that direction ought to be pursued based on the rational application of principles that are inherently and wholly religious in nature. The mildly less plain extrapolation of that statement is that everybody performs a similar assessment — unavoidably, as a consequence of self-cognizance.

It won't surprise readers, even as it may shock them to read it stated, that my judgment is primarily guided by the efficacy of the various possible policies at drawing the maximum number of people toward the realization of Christ's divinity, with all of the spiritual and material benefits that I believe to be consequent to that revelation. Others judge the possibilities against a scale of emotional satisfaction, whether the social average or their own, and a multitude of other options and combinations thereof exists.

With respect to Dan's second question, I can only explain that my rational application of Christian principles leads to the conclusion that I should not — cannot — "be the one who decides these 'moral' issues for everyone else." However, it is the most fundamental of assumptions, in any democratic system of government, that individual citizens must possess the freedom to define their own societies to the greatest conceivable degree. The liberties involved with private behavior pale in significance when compared with the right to apply one's judgment to the system under which one must live.

Balancing the inevitable contradictions of such an imperative quickly becomes a complicated matter — impossible absent a tolerance for disagreement. The fullest expression of that tolerance (true tolerance) comes in the acceptance that fellow human beings will congregate elsewhere to live an incompatible manner. That is why I would oppose an international or national ban on prostitution. The inverse of that opposition, however, is an insistence that we be able to ban the practice at a lower tier of government; as things stand, the lowest feasible tier is that of the state.

From there, the issue becomes a persuasion of preferences, and I want my society to be one in which sex is not available for commerce. We could have a very interesting discussion about the reasons that should be the policy, which would bring the degradation of the women (and men) back into the conversation, as well as introduce the cultural diminution of sex, marriage, and ultimately human life. The immediate point, though, is that I think enough of my fellow Rhode Islanders agree with my final conclusion that the law ought to be changed.

I'll debate the intricacies right down the dregs of disagreement, but public opinion probably would not require such debates prior to a decision to ban prostitution outright. Those who take Dan's point of view seek to present the question in such a way as to declare the preferences of that majority invalid, and the likes of Rep. David Segal undertake the slithering strategy of preventing the question's ever being directly put based on one prevarication or another.

Either way, the dark underbelly of bold libertarianism rolls around to expose the moral sclerosis by which libertines would impose their vision of society on everybody else. A philosophy that would declare even "private actions" to be "an abomination" if they seek to affect the behavior of others is not, in the end, concerned with rights and civic freedom, but with coercing the state to protect its own immorality.

If It Really Were About the Women...

Something nags at the ear upon the reading of a recent op-ed coauthored by Rhode Island Representatives David Segal and Edith Ajello. Segal and Ajello claim to have opposed the House bill that would have made prostitution unequivocally illegal in the state on the following grounds:

Under the proposed legislation, the police would raid suspected brothels, and arrest women "for their own good." Some of the women arrested would be victims of trafficking, but most probably would not. A genuine trafficking victim detained under the prospective law would likely be traumatized, poor, of foreign origin, limited in English language skills, and with an over-worked public defender as her only guide to the legal system.

She would face an impossible dilemma: be prosecuted, or prove that she is a victim and help the police prosecute her traffickers. Even if competent to mount her defense and build a case against her handlers, she could reasonably choose to sit in prison instead.

If this were the true foundation of the objection to stronger prostitution laws, a straightforward compromise would tilt the law even more to the benefit of victimized women. The bill independently criminalizes each party to the act of prostitution: the hooker, the john, and the pimp (spa owner, whatever). Amending the bill to erase the part concerning the prostitute herself would give the trafficked woman even more leverage against the person or people who are forcing her to do as she's doing. It would be illegal to buy sex and illegal to profit from somebody else's sale thereof, but it would not be illegal to make the sale for one's self. The only exception on that last count would be, following Andrew's summary of the relevant laws from a few years back, the continued criminality of streetwalking.

The Segal and Ajello may not realize that they've done so, but they concede that prostitution is typically a profession of the downtrodden:

Where does this leave the remaining women, likely the large majority of prostitutes, who engage in sex work by choice, whether out of [1] economic hardship or because of [2] substance-abuse problems?

It oughtn't be controversial to suggest that any motivation for such a career beyond the two cited by the representatives amounts to an exception that proves the rule. Indeed, that is why it is in the interest of pimps and madams to perpetuate and exacerbate the unfortunate conditions of their "workers," and why it is unconscionable to beat back those who would close the legal loophole that permits prostitution when an easy amendment would address the stated reservations.

Conformity as a Measure of Expertise

Nicholas Wade has an interesting musing on the pitfall of conformity in intellectual pursuits:

Journalists, of course, are conformists too. So are most other professions. There's a powerful human urge to belong inside the group, to think like the majority, to lick the boss's shoes, and to win the group's approval by trashing dissenters.

The strength of this urge to conform can silence even those who have good reason to think the majority is wrong. You're an expert because all your peers recognize you as such. But if you start to get too far out of line with what your peers believe, they will look at you askance and start to withdraw the informal title of "expert" they have implicitly bestowed on you. Then you'll bear the less comfortable label of "maverick," which is only a few stops short of "scapegoat" or "pariah."

Literary hobbyists like us can certainly understand the paradox. There are dramatic limits to what one can accomplish, in any pursuit, when a living must be made elsewise. But awareness that one's statements are tied to one's living cannot be without its effects.

Health... of the Nation, of the State, and of the Town

On last night's Matt Allen Show, Monique and Matt covered the travesty that is healthcare "reform," the travesty that is underage exotic dancers in Rhode Island, and the travesty that is the Caruolo lawsuit in Woonsocket. (If I may interject: perhaps there's a solution to be found, among these three issues, if the government requires strip clubs to pay for family health insurance for their dancers and applies an additional payroll tax for those in-demand minors, which money would be cycled back to school districts to cover unwise contractual agreements. Sure, such a plan would represent an exploitation twofer, but the teachers' unions might have something to teach us about maximizing the value of the resource of communities' children.) Stream by clicking here, or download it.

The Door Closed Tellingly

Bill Rappleye brought a camera man down to the suspicious spa in Middletown that I mentioned on Monday.

Rappleye's very careful not to make the prostitution accusation, which the spa owner denies, but something odd emerges from the video. If you were a small business owner and a TV news reporter came to your place of business with camera rolling, wouldn't you take the opportunity to dispel those nasty rumors of untoward behavior and get some free publicity by presenting your establishment to the viewing public? I guess I just don't see why the proprietor of a legitimate massage parlor wouldn't have invited Bill in for a look-see.

Raymond McKay: Daughters and Pole Dancers

What a wonderful feeling to be covered by the national news when you are from a state as small as Rhode Island. One’s pride must swell at such an honor! But wait…

Thanks to over 40 years of Rhode Island Democrat Control, we can legally prostitute our daughters and have career pole dancers at age 16 in our home state, as was reported on Fox News, locally by the Providence Journal, posted on Facebook, and other outlets today and this evening.

As many of us heard this evening, even the big players in "Sin City," Las Vegas, require their strippers to be of legal drinking age, which happens to be 21.

Rhode Island Democrats have financially bankrupted our state for years using the tobacco settlement to balance budgets and this past year used $266 million of stimulus money to balance their 13% increased State budget.

Now we see that while the Democrat-controlled General Assembly was busy running businesses out of the State, giving free rein and benefits to illegal immigrants, not making the hard choices to control and shrink our government in these hard economic times, they quietly allowed laws to be in place that morally bankrupted us and brought us this infamous night of
recognition in our nation.

With law makers enacting laws or creating laws with such unforgivable loopholes that allow minor children to be exploited, there is no longer any room for discussion: The one-party, Democrat General Assembly is bad for Rhode Island. The "General Assembly is bad but my Democrat Senator/Representative is good" lie can no longer be allowed.

There is no such thing as "too big" to not be run out of office. It is time for the taxpaying, hard-working American citizens of Rhode Island to rise up and to "tar and feather" those who will embarrass us and make a mockery of this once great state.

In 2010, we Rhode Islanders must take back our state, our integrity, and our honor and replace all those who are in the General Assembly.

Raymond McKay is President of the Rhode Island Republican Assembly.

Alright, Rhode Islanders

Let's hear the rationalizations why this ought to remain the case:

Rhode Island teens under 18 can't work with power saws or bang nails up on roofs.

But dance at strip clubs? Sure. Just as long as the teens submit work permits, and are off the stripper's pole by 11:30 on school nights.

It's enough to surprise even those in America's mecca of striptease and sin — Las Vegas.

Pictures on your hard drive? Jail. Fingers on a dollar bill with the girl there in the flesh? Hey, a kid's gotta have pocket money.

State law says that anyone who employs a person under 18 for prostitution or for "any other lewd or indecent act" faces up to 20 years in prison and up to $20,000 in fines. But that isn't enough to prevent underage girls from working in strip clubs, said senior assistant city solicitor Kevin McHugh, who researched the issue a dozen years ago when a teenage dancer was found at a raided strip club.

The term "lewd or indecent" is subjective, McHugh said, and is applied to behavior that's protected by the First Amendment. "Since we have strip clubs in Providence," McHugh said, "citizens don't consider [stripping] lewd."

And there you go. If it's legal for adults, it's not "lewd or indecent," which makes it kind of pointless, I would think, to have that language in the law at all.

It's fortunate that the relevant statute specifically names prostitution, so the fact that Rhode Island allows prostitution doesn't give that activity a pass. On the other hand, Rhode Island law also makes it a crime to "knowingly permit any person to remain in the premises for" the purpose of prostitution, and yet it appears to be sufficient to claim that the "purpose" of spa-brothels is a massage, and as far as I can see, minors are permitted to do that.

Peculiar Sensibilities Concerning Prostitution

As with much else in Rhode Island, it could be that some of the decisive ambivalence about the continued permissibility of prostitution in the state would dissipate if people took a moment to understand what it actually means. The blog of a new Web site that URI Professor Donna Hughes and associate Melanie Shapiro have set up, Citizens Against Trafficking, presents a scene witnessed in a Middletown store:

A business owner has told Citizens Against Trafficking that late last year, an Asian woman fled a spa-brothel nearby and came to their shop to ask for assistance.

She burst into their store and excitedly tried to communicate. She could only speak a few words of English. She pointed to the brothel and used hand motions and the word "f***" to indicate that she was being forced to engage in sex acts.

When asked if she wanted to call the police, she said, "Me, no English. You." When asked if she wanted them to call the police, she nodded her head to indicate yes.

She frightened and confused the shop owner by pointing to their little girl, then to the brothel, saying, "Baby. Bad. Bad."

They asked her if she had any family or friends nearby. She said, "New York."

Brothels, Rhode Islanders should note, will not restrict themselves to urban streets. According to Citizens Against Trafficking, the suburban store in which the above scene occurred has had enough and is relocating in another town (PDF):

After years of problems and the inability of the police to do anything about the brothel next door, POW Science is relocating to another part of the state. ...

The customers of Lee Health Tuina Center are all men. The men try to enter the brothel inconspicuously. Eric calls them "cowardly" and says that they hide behind a wall if the door to the brothel is not opened immediately. They peek around the wall to make sure no one can see them before entering the brothel. Men used to park behind the wall between the brothel and POW Science until the Bulmers confronted the men and refused to let them park there or in front of their store. Sunday is the busiest day for the brothel, because the other
stores are closed.

The Bulmer's suspicion that the Tuina Center was a brothel was confirmed when they read men's descriptions of buying sex there on an Internet guide to prostitution. Another business owner in the strip mall emailed the Bulmers the men's Internet writings describing prostitution and the prices for different sex acts they bought there.

Shortly after that, Eric found several hypodermic needles and syringes with blood in them on the ground in the parking lot in front of his business. Eric believes the needles were used by men before they entered the brothel. Eric filed a police report. ...

On a number of occasions, the Bulmers have contacted the police to let them know what was going on. The police told them there was nothing they could do about it.

There's an interesting dynamic on Aquidneck Island, I guess. In Portsmouth, Trisha Smith was driven from her strip mall for her eye-catching efforts to draw attention to the fact that it housed her lingerie and sex toy shop. In Middletown, an educational store is now being driven from its own strip mall because police can do nothing, various zoning and health inspectors claim to have no reason to act, and property owners Kevin and Vicky Tarsagian of Newport Properties don't want to give up their slice of the lucrative sex trade.

A Culture of Asterisks

Stephen Kent makes a poignant point that extends well beyond the borders of Christianity:

The cross is the symbol of Christianity. The asterisk is the symbol of 21st Century conditional cultural Christianity. ...

Marriages vows now seem to read
As long as you both shall live.*
*or until either party becomes bored, tired or attracted to another....

Disclaimers and exceptions proliferate, in these days, and it's a simple matter to find ourselves slipping into them even when unnecessary or unjustified.

The Subversiveness of Boredom

Conductor Lorin Maazel made a point that's occurred to me periodically in an interview with Jay Nordlinger that appears in the latest print edition of National Review:

Speaking of operas, we get on the subject of opera productions, and specifically "Euro-trash," to use an impolite term--Maazel's is "Euro-dreck." He thinks that this phenomenon "will gradually peter out, because audiences will have had enough." Let us hope--it's been a long time already. "The faddists are clever," says Maazel, "because they paint you into a corner." Their trick is to say, "If you object to us, you're a conservative, you're a fuddy-duddy, you're a living anachronism! What we do is new!" Maazel says, "It's not new. It's boring. It's not even vulgar. It's just ... dull." The way Maazel says "dull" would wither any of these Euro-dreck directors.

At some point during the last century, the impulse to be even more subversive than the previous generation became the habit, and arts of various kinds ceased to be compelling — becoming dull, as Maazel put it. Throughout the Classical and Romantic periods, in music, what enabled composers to be brilliantly shocking was that the culture actually valued the norm, as did (one suspects) the composers. They were trying to get tradition to do more.

When we dispense with the principle that tradition (not to mention aesthetic pleasure) continues to have relevance and uphold it merely as something to mock and pervert, subversion becomes a game of hopscotch.

Easy Deaths, Like Hard Cases, Make Bad Law

As a moral — and especially religious — matter, even the reporter's flowery language about "a poignant coda to... an illustrious musical career" doesn't persuade me of the decision made. But I will admit that, as a secular, civil matter, a strong case could be put forward for laws permitting this sort of thing:

He spent his life conducting world-renowned orchestras, but was almost blind and growing deaf — the music he loved increasingly out of reach. His wife of 54 years had been diagnosed with terminal cancer. So Edward and Joan Downes decided to die together.

Downes — Sir Edward since he was knighted by Queen Elizabeth II in 1991 — and his wife ended their lives last week at a Zurich clinic run by the assisted suicide group Dignitas. They drank a small amount of clear liquid and died hand-in-hand, their two adult children by their side. He was 85 and she was 74.

Unintended consequences, however, advise against legalization:

Peter Saunders, of the anti-euthanasia group Care Not Killing, argued that loosening the law could "put vulnerable people, many of whom already think they are a financial or emotional burden to relatives, carers and the state, under pressure to end their lives through a change in the law."

The cultural shift could be enormous — from those whose life is a walking death to those who want to "do right" by their families to those who merely feel useless or unloved. Cultural and economic forces will inevitably push our culture further into a view of life as easy come, easy go.

The Rich and Poor Will Be Always with Us. Those Between Are the Question.

By way of manufacturing disagreement over my post on the smoothing of life's barbs and its disparate effects, David comments as follows:

Why is it now that you come to these conclusions? There has always been an aristocracy in our political world. Can you explain Carcieri? It seems only when the political tide runs against you that you notice the power world of money and influence.

Prior to substantive response, I'd opine that this is not an accurate inference from my actual writing, but a convenient imposition in order to find some way of objecting to what I've recently said. Without digging through years of archives, I can testify that I've always had populist inclinations and have objected to the formation of elite circles and dynastic progressions.

The point is not that America has heretofore been an egalitarian paradise devoid of an aristocracy with all of the attending advantages. Differing origins will always ensure differing opportunities, and efforts meticulously to erase that reality will prove disastrous. Rather, the point is much as Ross Douthat enunciates here:

Sarah Palin is beloved by millions because her rise suggested, however temporarily, that the old American aphorism about how anyone can grow up to be president might actually be true.

But her unhappy sojourn on the national stage has had a different moral: Don't even think about it.

Which Glenn Reynolds sharpens as follows:

What Joel Kotkin calls "the Gentry Faction" has taken over the Democrats completely. Wherever they dominate, you see a lot of talk about equality — and a lot of effort at maintaining inequality and keeping the proles in their place. There are plenty of Gentry in the Republican party, too. But I wouldn't be surprised to see a populist backlash arise, on either the left, or the right, or both, or somewhere in between.

The talk, in an effort to distract from the fissure to which Reynolds points, is likely a significant motivation behind the push to remove the word "plantations" from Rhode Island's official name (as discussed in these parts here, here, and here, yesterday). But the dynamic causing the fissure has been building for decades and may prove to be the pivotal bulwark in the culture wars.

The opportunity paradigm made tangible in the founding of the United States expanded freedom and opened up new frontiers for the economy (after the fashion that I described earlier this morning) in at least two key ways:

• It enabled people to truly own their property — keeping what they'd earned through labor, innovation, and risk.
• It gave them freedom to operate and interact as they saw fit to pursue those ends.

Consider the economic and social disputes of the last half-century in light of those two principles, and you'll see that they've long been under an escalating attack. Taxation, freedoms of speech and association, economic regulation, government annexation of investment funding and scientific research, affirmative action, hate crimes legislation. The list is endless, and it is the crux of the push for and opposing reaction to creeping socialism.

The theme that has lately been emerging is that, beyond the diminution of principles that serve to level opportunity (often in the name of leveling outcomes), various barriers to entry are growing. The post to which David appended his comment touched on technology and the difficulties of life. A second barrier — a celebrity culture that requires public figures to emit star power in a stone-set image approved and promoted by media insiders — has been difficult to ignore in the era of the Obamanation; Sarah Palin's been something of an antipode in that sphere, with her populist image disapproved by the media elite.

We will never erase distinctions of class, and it is folly to pretend that the categories don't enable some useful average assumptions. The United States of America will seize up and atrophy, however, if we do not resist the manifold and often deceptive temptations that disrupt the organic churning of castes that our freedoms have permitted.

A Chilling Thought

I've yet to trace the history sufficiently to form a strong opinion about the Robert McNamara, although I do generally distasteful to snarl at the dead on the occasion of death. The remarkable chill, though, emanates from the comments to the post at that link, beginning with the following unobjectionable suggestion from Lee Rosten:

I suspect he will now face the real judge of his life's achievements and it will not be pretty.

To that, FritzieZivic retorts:

Nothing will happen to R.McN. He's dead. That's it. His dirty work is his legacy and that is the end of the story.

Forget about at least that member of the 'Best and the Brightest' club getting his just desserts 'on the other side.'

With the final chill coming with Charles Drago's "near-total agreement" (emphasis in original):

What awaits McNamara, his masters, and their accessories on the "other side" is not our proper concern.

God's work is our own -- right here, right now.

Think about that. Drago has made punishment on a par with eternal damnation a temporal project for humanity. What punishment couldn't be excused on those grounds, should the powerful deem one to be secularly evil?

It's nothing new to see the unholy alliance of such theists and atheists point in the direction of human beings as deserving of the responsibilities and powers rightly left to the Deity, but seeing it plied in the service of retribution is a frightening display that I hope has little currency in the population at large.

Caruolo Not a Foregone Conclusion

As a threatening cudgel to wave during negotiations and town meetings — allowing school committees to declare that they'll just take what they "need" and unions contriving to force them to do so — the Caruolo Act is still an insidious force in Rhode Island politics. But with the move being denied in West Warwick, it would appear that many of us, including school committees and unions, expected it to be a bit more of a rubber stamp:

Judge Steven P. Nugent, in a ruling from the bench, dismissed the School Committee's Caruolo suit against the town, saying that school officials didn't even try to balance their fiscal 2009 budget after voters at the Financial Town Meeting limited their spending to $49.2 million — roughly $4 million less than they had requested.

Nugent said the committee had failed to heed the state law requiring that it give the town and the state auditor general a corrective action plan within five days of realizing that it would have a substantial shortfall.

Although this may be good news in the long run, in the short term for West Warwick, it will require cuts in programs and services. Plan B, in other words, will not be to tighten belts on payroll, but to limit benefits to the town and its children. And it's not as if belt tightening would be egregious. According to the district's budget plan released in March 2008 (PDF via Transparency Train), making up the $3.3 million that the district sought through Caruolo would require merely a 6.7% cut in the combined salary/benefit totals for next year's projected budget. Salary/benefits, by the way, were projected to go up 5.4%. The amount of actual cuts to current salary and benefit amounts would be approximately 1.4%.

Cry me a river.

You'll recall that the 2009-2010 school year is the so-called "fourth year" that the school committee tried to opt out of in the teachers' contract — which it was contractually permitted to do. After a few months of damaging work-to-rule by the teachers, the committee relented. The result (PDF) is that teachers' salaries are contracted as follows, with the categories after step 10 (10 years of service) incorporating longevity payments:

And that's not all; extra payments for other activities are all going up, as well. Summer school will pay $42 per hour, rather than $40.50 per hour (3.7%). Substitutes will get about 4.5% more (to around $110 per day, depending on the length of the assignment). Teachers who cover other teachers' classes will see a 3.7% increase in the resulting payment, to $42. Tutors will see the same. Extracurricular pay is going up approximately 2.5%, with the student council adviser, for example, getting $2,510 rather than $2,450. The bonus payments for graduate credits and degrees are all going up — an average of 2.6% (to $4,200 for a Master's in the teacher's field).

All with a 7% share of healthcare premiums.

Little wonder the teachers were willing to damage their students' educations back in 2007! Little wonder, as well, that Rhode Island's schools are in their sorry state.

The Seemless Drift to Gomorrah

Sometimes, it seems as if the Left and Right agree on much more than their adherents perceive, the difference being mainly semantic... and concerning whether the sociological item on the table is positive or negative. Of course, in most contexts, that either/or judgment is the core determinant of whether we would characterize two parties as "in agreement," but it would surely serve the end of clarity if we could develop a social vocabulary that enabled us to trace agreement on cause and consequence even when we disagree vehemently on the desirability of the latter.

Take the thread that can be made to unravel beginning with Megan Andelloux's letter of objection to the Donna Hughes op-ed that I mentioned the other day:

Let me introduce myself: I’m the [sexologist and] nationally certified sex-educator and derogatorily labeled “tattooed lady” mentioned by Donna Hughes in her June 24 opinion piece. It seems that the professor of women’s studies at the University of Rhode Island was so put off by my appearance that she called into question my credentials. Putting quotation marks around my profession was insulting. And yes, I am a contributor to the sex-workers magazine $pread. Is it so shocking that sex workers can read?

Here's where we pause for a moment either to marvel that we're being asked to take seriously a magazine called $pread or to huff at the judgmentalism of those who don't appreciate the campy wordplay appropriate to a quirky profession. My reaction was the former, of course, and I'm further inclined to propose sympathy with academics who can't resist putting quotation marks around a line of work that entails publication in such a "periodical."

Still, we'd do better all around by practicing a healthy humor over undo seriousness concerning titles. Odd that I, arch conservative, should be the one thus to chastise, but as far as I'm concerned, quotations are implied around any and every title and credential; we print the punctuation merely as an expression of personal opinion about a particular one. Being a "professional" ultimately indicates little more than the ability to collect money for a particular service. Credentials and degrees mean specifically that hoops have been jumped, and the fact that they are available means primarily that somebody has found profit in offering them.

This is not to say that there isn't value to credentials and degrees; if a person is in the market for a sexologist (or, for that matter, an astrologer), it would be prudent to seek one who is recognized by the structural consensus of the field. It is also not to say that degree programs and certifications of longer pedigree aren't subject to the same yardstick; they profit mainly from better phrasing and a more sophisticated marketing campaign, and I'm as apt to pfft bubbles into my milk over any given university's catalog of degree offerings as over certain documentation available exclusively online.

Let it be acknowledged, though, that those of a radical bent have strong motivation to assert the legitimacy, even banality, of their officialnesses — initially because they don't have a track record of respectability, but also because their object (whether conscious or instinctual) is the incremental implementation of a culture toward which a majority of their countrymen would decline to set sail were it in the travelogue. The radical, progressive agenda proclaims the mildness of each turn of the rudder, suggesting that circumstances just favor the port to the immediate west. When the evening tides change the weather, the radicals cajole that a nearby island promises a safer harbor, and they announce their ever-foreseeable destination only after they've won control of the helm at midnight.

Sexology elides quickly to $pread, which explicitly validates prostitution, which is lashed to a culture of drugs, perversion, and abuse. The difficulty in communication is that the folks who inhabit points along that progression see nothing wrong with it and, where malevolent symptoms are undeniable, will blame stigma and society's blurred vision of the "real" problems beneath. To outsiders inspecting the strange world, its advocates raise people, like Andelloux, who appear admirably well adjusted except for the fetishes and kinks (although they'd argue against my "except").

Megan's Web site, for example, is conspicuously harmless, exuding softness. She doesn't appear dangerous, nor does she appear unhappy. See, naught can be wrong with a life led smiling. Personal unhappiness, however, is not the only — not even the most important — consequence of committing one's self to her worldview. That actuality comes into view with Ms. Andelloux's list of professional memberships, which includes both NARAL and Planned Parenthood. Once again, some will applaud that association, but we others see in it the most dire consequence of sexual "liberation."

The most dire in a parade of consequences. There's a whole lot of societal deconstruction to be observed in the life of this girl next door:

Derek Andelloux is an ex-football player, and he is built like one. He is blonde and blue-eyed with high cheekbones, and, like all blondes, Megan says, he smells like candy. He is husky, and Dutch-looking, and enjoys chopping wood. And after a few years of dating, he wanted to propose to Megan.

She gave him a hundred different reasons why marriage was antiquated and sexist. She pointed out that her gay friends couldn't get married. She didn't want to lose her identity, to be introduced as Derek's wife, to be seen as a ball and chain instead of a sexual being. But she did want to spend the rest of her life with Derek.

The couple agreed to have a commitment ceremony instead, and after exchanging rings in front of 135 friends and relatives in September 2004, they merged their last names — he went from being Derek Mailloux to Derek Andelloux, and she added the French suffix to the first two syllables of "Anderson."

The life of this particular sexologist strives for sterility and is scornful of the institution by which Western society has so successfully managed relationships in which intended sterility is notoriously difficult to achieve. Conveniently, her "life partner's" Daily Kos diary describes him as a "future abortion provider."

Some will decry it as inflammatory to observe the fortuity of their relationship: Her life's work is to encourage a cast of mind with consequent behavior that tends to result in the creation of inconvenient human life, and his will be the termination of that life. I'd describe that as a cross-marketing package designed in Hell. They, likely not believing in Hell, would see their ideologies as mutually — and benignly — reinforcing and as reflective of their complementary affinities. Given her declared disinterest in becoming a parent, would it be offensive of me to wonder whether the couple mightn't find intimacy in the shared experience of eliminating their own accidental offspring? If so, why? It's an honest question.

With this image of suburban domesticity in a world in which prostitution is just another trade, cultural corruption is only mildly visible on the surface but applies its inevitably destructive subversion. It puts a whimsical, pastel face on a set of cannibalizing priorities. The legions of less-advantaged souls who cannot afford the Andellouxs' packaging will suffer tangible harm by the destruction of a culture from which they've benefited hugely, but in which radicals see only obstacles to the fulfillment of their desires.

Now consider Megan's behavior with her extended family:

Though Andelloux does not plan on having children of her own, she loves the sassiness and angst of teenagers. She often picks her niece Becky up in a town outside of Worcester, Massachusetts, and takes her out to dinner or shopping for shoes. Although Becky's parents, Andelloux's sister Amy and her husband Michael Zakarian, don't approve of her attempts to educate their children, Andelloux finds ways to spend time with her niece and her nephew, Tommy.

Would it be hyperbolic of me to suggest that such as these are blithe to their deconstruction of our society? It could not be, because rephrasing the suggestion in sunnier terms, they'd likely agree.

Evolving Out of Social Chaos

Among the more foolish slams against traditionalists is that our views are arbitrary religious dictates disconnected from realms of clear reality like science. Folks who believe that trope would likely find Faye Flam's mention of homosexuality in her recent op-ed on male behavior to count as evidence:

I also learned there’s abundant homosexual behavior in male animals. Killer whales and manatees engage in gay trysts, while gay geese and ducks latch onto one another in devoted male-male partnerships. About 8 percent of domestic rams are gay — a persistent source of frustration for sheep breeders.

There are many theories about the persistence of homosexuality in nature — but one of the most interesting connects it to the power of diversity, which gives creatures the flexibility to adapt to different circumstances.

If homosexuality is natural, the errant thinking goes, then it ought to be fully accepted, and such relationships ought to be treated in like kind to the closest heterosexual relationship. That is, marriage should be redefined as an intimate pairing so as to incorporate the natural affections of gays. As it happens, I happen to agree that homosexuality ought to be accepted as natural, although I don't believe the government should strive to force any more than civil tolerance among those who do not accept it. On a personal level, I'd encourage homosexuals toward the strictures of what I believe to be an accurate religion, but in similar fashion to my encouragement of heterosexuals whose behavior is immoral by that measure.

On the marriage count, though, I'd raise a subsequent paragraph from Flam:

Other men just want to have fun. One man I interviewed admitted to having sex with more than 200 women by the time he turned 40. But he was ready to change — and hoped to find someone to inspire him to settle down. Others may start out devoted to one partner but then their circumstances change — they get elected governor of some state — and they start mating with other women, too.

Society's project is to mold rough human nature toward healthier, more productive ends — to learn over the millennia what practices are fruitful and which are detrimental. Marriage is a mechanism for just such a molding, so the fact that an impulse or desire is natural has no bearing on whether marriage ought to bend in its favor. Marriage is meant to pull that philanderer into the devoted relationship into which he says he'd settle down if somebody "inspired" him so that children aren't left without fathers and mothers without support for their children.

The plain biological reality is that these concerns do not exist in homosexual relationships. Other concerns do, and ought not be sloughed away, but insistence on total equivalence would be a reckless response to the existence of partial similarity.

The Culture's Canary

None of Michael Jackson's albums ever made it into my collection, although I did have the "Beat It" jacket — red leather with zippers everywhere. Soon, the "Thriller" jacket was the height of coolness, but most of our parents weren't willing to establish the precedent of buying an expensive new fashion item every time Jackson put out a video. As it turns out, "Thriller" was the height of Jackson's coolness, and within a decade, he would transform himself into a figure of strangeness — so bizarre, even the most rapidly spreading vicious jokes that made the rounds already seemed too obvious.

One can't deny Jackson's prominence in the development of pop music or his transformation of music videos as a genre. "We Are the World," the album for which I had on vinyl, without knowing how integral Jackson was to the project, was a big-name milestone in supporting worthy causes, replete with a catchy tune and who's-next video intrigue. Although I don't know how much direct responsibility Michael Jackson bore, as an artistic act, the song was brilliant.

Watch the video, for example, and beyond the white/black pairings of alternating lines — with overlapping vocal harmony — one can observe a gradual crescendo from melodic singers like Lionel Richie to rock belters like Bruce Springsteen, culminating in Cyndi Lauper's explosion — as if she couldn't contain herself — before the unified chorus, which then received the blessing of the icon's icons, Bob Dylan and Ray Charles. The song used, in short, the collection of vocal personalities itself as a musical instrument, just as it made their celebrity an activistic instrument.

During the '80s, Michael Jackson's videos were like earthy Broadway musical miniatures. I use "earthy" mostly to evoke the image of zombies emerging from their graves to dance a number on the street. He translated a higher-brow genre for a crowd that would never enter a theater to see The King and I and had only seen West Side Story because the music teacher filled a couple of periods showing it to the class. Admirably, the content was often an argument for elevating disadvantaged people through art, and it does present an interesting exercise of the imagination to ponder what Jackson might have done if he'd turned cultural, as Elton John has been doing recently, rather than spinning out of control like, well, Michael Jackson.

One could argue that, when the kid from Home Alone blasted Norm from Cheers through the roof with a stolen gag from Back to the Future at the beginning of Jackson's farewell to creativity in social conscience, "Black and White" — Western civilization jumped the shark. In the video, Jackson proceeds to dance through the full extent of multiculturalism's intellectual content, the final statement of which comes with the digital morphing of differently hued attractive people into each other, until a large black cat morphs into Jackson for his utterly bizarre dance indulgence in vandalism and gratuitous self fondling. All vestigial pretenses of seriousness dissipate when the Simpsons — the Simpsons — get the last word. PC had arrived so fully that it had even engulfed a cartoon specializing in the anti-PC.

What stands out is that Jackson's real-boy fantasy of destruction of an urban street finds him totally alone. Contrast that with "Beat It," in which his character moves from staring at the wall on his bed to breaking up an actual knife fight for some gangland choreography. Think of it! About the time of "Black and White," news people began pronouncing "harassment" as "hairussment," and workplace re-education of males had begun apace, while only three years earlier, the video for "The Way You Make Me Feel" had made a compelling statement about adolescent feelings of inadequacy with Jackson's posse chasing a model down dark alleyways. Jackson leveraged the incomprehensible image of himself as a sexual threat to point to feelings that can become endearing when developed in a healthy way or menacing when left to corruption. Significantly, the older video ends with a hug, not a kiss.

There was this sort of discordant grit to Jackson's work during the '80s. In the early '90s, he indulged in Disneyfication in preparation for our vacation from history. In the culture, grit bifurcated into grunge. Development and cultural reinvention gave over to saccharine banalities, on one hand, and raw expressions of impotent frustration, on the other. Some switch had been flicked, and if there are historians around centuries from now, perhaps they'll discern what it was.

Michael Jackson did not cause these seismic shifts, of course. But at the pinnacle of his success as they progressed and characterized most profoundly by his apparent fragility, he reflected them like a canary in a coal mine. This reflection continued, horribly, as the corruption of his own emotional expression surrounded him with an aura strongly redolent of pedophilia. What, in the culture, this stomach-churning development might have been reflecting is chilling to ponder.

In that light, it would be as frightening as it would be presumptuous to make a metaphor of his death. Both with respect to him and to the culture that shaped him, it would be better to rewind and rewatch in the hopes of reclaiming what's been lost.

The Journalist Who Believed Catholic Christianity to Be True

Kathryn Jean Lopez, of National Review Online, began her speech — beginning day three of the Portsmouth Institute's conference on William F. Buckley, Jr. — by stating that she would not have described WFB as a "Catholic journalist," because both descriptors were so thoroughly integrated into his persona, and she seemed genuinely awed that he plainly and directly incorporated religious beliefs in his writing. Her first example was his handling of a question on Satan, which she asked us to imagine being posed on Hardball: Stream, download (1 min, 26 sec).

Lopez read, as well, an extended excerpt from a WFB column in the '90s decrying the taping of a murder suspect's Catholic confession to a priest as "the end of the line" to "fascism": Stream, download (3 min, 20 sec). The point came up again, during the Q&A, when an audience member asked the outcome of the controversy, and Kathryn promised to post the answer in the Corner on Monday. Of course, being a blogger, my Anchor Rising co-contributor Andrew Morse had googled the matter and let Ms. Lopez know that the district attorney had ended up apologizing. The case apparently became quite a row, with the defense ultimately seeking to use the tape (raising questions about whether the suspect had known to expect the recording) and the courts disallowing it, although not going quite as far as the local diocese requested and destroying the tape.

I've seen no indication, through quick online research, to indicate that Bill Buckley played a role beyond that typically inhabited by a columnist in that case, but as Lopez suggests, his death has left somewhat of a void where previously we all might have expected an additional, trusted, and authoritative opinion on matters of interest to those who explicitly undertake, share, or are incidentally interested in the contemporary Catholic mission. What, she wonders, would he have said of President Obama's rhetoric when speaking at the Notre Dame graduation? Stream, download (48 sec).

A couple of notable (or, rather, especially notable) segments came during Kathryn's Q&A. One is her response to conference organizer Jamie MacGuire's question about her experience with Buckley as a young NR employee in which she described something that came up repeatedly during the several days devoted to the man: his investment in human capital. Stream, download (4 min, 16 sec). She suggests that WFB's investment in and support for others extended even when they moved beyond the reach of his immediate projects, such as National Review, and sees the workings of his Christianity in that tendency. I see, as well, his larger project of building a movement of which NR was a central part; if the movement is the thing, one doesn't want to ghettoize the soldiers in a single publication, but to send them out into the world.

A second notable exchange began with New England Cable News Reporter Gregory Wayland's relation of his experience producing stories on the anniversary of Humanae Vitae (video) and embryonic stem cell research (video). On the first, he (and Kathryn) stated some surprise that it had been acknowledged as newsworthy. On the second, he expressed that he'd felt pressure to lessen the prominence of a scientist who researches and supports adult stem cell research. The question to Lopez was, in Wayland's words, how to deal with "the well-worn trough down which the waters of journalism flow lined by very definite assumptions which are the received wisdom of the journalistic community." Stream, download (3 min, 39 sec).

The Musical Pursuit of Life

Friday's pre-dinner musical interlude consisted of three soloists with piano accompaniment by Dom Ambrose, one of the abbey's monks, a graduate of Harvard and attendee at Julliard who now teaches music theory and English.

First came trumpeter Nathaniel Hepler, a professional with that instrument. Mr. Hepler played Bruce Broughton's "Oliver's Birthday" and a Sonata by Eric Ewazen.

Second was Evan Geiger, currently a graduate student in music at the Manhattan School, on horn. He and Dom Wolverton played Adagio and Allegro for Horn, Op. 70, by Robert Schumann, the audio of which I select for my excerpt for several reasons: I've always had an affection for the sound of the French horn; Marc Comtois and I had a subsequent disagreement about the quality of that instrument in general; I was too slow on the record trigger to capture the beginning of "Oliver's Birthday"; and I note a death year next to Mr. Schumann's birth year in the program, so there will be one less party in any complaints about intellectual property. Stream, download (8 min, 55 sec).

Closing out the program were tenor Troy Quinn performances of Handel's "Ombra mai fu" from Xerses and "Johanna" from Stephen Sondheim's Sweeney Todd (an odd interposition, given the content of the conference). Mr. Quinn (although — and mortality taps me on the shoulder as I write this — very young to my eye) is the school's director of music. Infer no ageism with that; music can be a young-man's game, and in my limited observations, Troy is a man of substantial knowledge and ability.

To dispel accusations of ageism in the other direction, I'll note that Dom Ambrose Wolverton was the star of the performance. I overheard, as I attempted to advance my blogging backlog during a rehearsal, that he'd had no more than ten days to learn the music. To be honest, I don't know what the monk's schedule might have been during that week and a half, but it was quite an achievement, whatever the case.

Once again, the figure of the hooded robe at the piano served to disprove my erroneous impressions of what life as a monk entails. As a man fully happy in his role as a husband and father, I nonetheless pass by my own piano with lament all too frequently (or, every time I pass by my piano) and cannot find fault with a life that has deliberately made way for contemplation and such pursuits as music.

The Writerly Catholic on Mr. Buckley's Catholic Writerliness

The thought that rushed to mind as soon as First Things Editor Joseph Bottum began his speech had to do with the striking differences in style between the speakers at the Portsmouth Institute's conference on William F. Buckley, Jr.

Fr. Rutler spoke from a prepared text as a transcendent intellectual with years of experience speaking in public, attempting to convey the practical application of abstractions to religious followers. His style was measured — the computer rendering of his speech patterns shows the expression of a thought followed by a pause, as if he has constructed his speech like a work of music, with beats and measures ordered so as to better convey the theme.

Maggie Gallagher speaks like the columnist and activist that she is. There is a point to be made and evidence to be marshaled in its service, and having become thoroughly comfortable with the material, she embarks on her talk with no script, ready to adjust as her audience requires. When the listeners respond with inadequate evidence of familiarity with the origins of conservative fusionism, she is prepared to devote some minutes in summary. If a particular point seems to have more or less resonance than expected, she dwells or moves along as appropriate.

Joseph Bottum strikes me as a writerly speaker. I thought of audio that I've heard of William Faulkner's Nobel acceptance speech. Writers — some writers, at least, among whom I number — hear their texts in their heads, and for them, speechifying is not much different than the recitation of poetry. If a sentence seems rushed, it's the downward arc to something poignant. A mumbled phrase is akin to a passing note. The musical parallel comes from the Romantic period; the feel of the thing is what's being conveyed, because its intellectual theme is inextricable from the images and emotions in which it is saturated. That, of course, does not substitute for intellectual content, and Mr. Bottum in no way attempted such an exchange.

• A wonderful description of the young Bill Buckley: stream, download (1 min, 48 sec)
• Making a critical point about the money's role in Buckley's career, specifically with reference to God and Man at Yale, namely that it brought notice to uniquely compelling content that could then flourish: stream, download(35 sec)
• On the perspectives of different generations of Catholic writers, with Buckley illustrating an inclination to assume his faith and write about other things while standing on its foundation: stream, download (3 min, 22 sec)
• Answering a question on the drift of Catholic institutions (i.e., colleges) from the Catholic Church, suggesting that, at some point, the bishops will have to pull the trigger and threaten to declare the institutions to be no longer Catholic: stream, download (1 min, 11 sec)
• Addressing a question about simply moving on and supporting smaller, more faithfully Catholic institutions by suggesting that it would be better to get religious institutions off the path of drift, because the metaphysical assumptions on which Catholicism is based are worth preserving (because they happen to be true): stream, download (1 min, 36 sec)

The Erudite Father, Spiritual Enrichment, and the Personal Pianist

Fr. George Rutler, author and pastor of Our Saviour Church in New York City, evinced sparkling erudition during his speech yesterday at the Portsmouth Institute's conference celebrating William F. Buckley, Jr. That Fr. Rutler has lived a life of the mind came across forcefully, with regular practice at public oratory, and one couldn't help but imagine his lunches with Mr. Buckley and assorted guests as historic events.

There has been a somewhat official-looking video camera following conference-goers from event to event, and I encourage readers to seek out Fr. Rutler's portion of the final product, whatever it may be, but here's audio of a few highights:

• On religious belief in the eyes of the post-modern relativist: stream, download (1 min, 47 sec)
• On Buckley's "Christian longing for death": stream, download (34 sec)
• On the inadvisable good humor of those who usher in the collapse of society: stream, download (1 min, 32 sec)
• On conservatism disconnected from faith: stream, download (1 min, 15 sec)

After a few questions and answers, Fr. Rutler's talk was followed by the Portsmouth Abbey monks' observance of vespers (if that's the right way to phrase it). Having never been to such a service, I found the experience to be more spiritually enriching than even I would have expected. One does wonder how much stronger the effect might be were the monks' seats behind the altar filled, rather than smattered, with black cloaks, but I suppose we are generally so stultified, spiritually, that we needn't be gifted with the full effect of rituals. We mightn't know how to process it.

And thus primed with heavenward thoughts, we moved on to the auditorium, where Lawrence Perelman (miraculously arrived after enduring a broken down train north of Westerly) shared some of the music that he'd played for WFB in keeping with the relationship that I described yesterday.

On the program were Bach's Partita No. 6 in e minor (the last piece that Mr. Buckley had requested that he play) and Beethoven's Sonata no. 31 in A Major, Op.110 (apparently a favorite of the requester). The performance was compelling throughout, but it was the first movement of the Beethoven that I found myself whistling as I made my way to the working man's van — foregoing dinner out so as to preserve harmony with my family. Stream, download (7 min, 7 sec). (The decision turned out to be wise, because as it was, I remained awake until 1:00 a.m. learning PowerPoint sufficiently to put together an end-of-year presentation for my wife's kindergarten class.)

Remembrances

A couple of William F. Buckley, Jr., displays:

Portsmouth Institute Bill Buckley Conference, First Thoughts

In the latest Community Crier announcement of the Portsmouth Institute's inaugural conference, on the topic of William F. Buckley, I wrote of the importance of stepping away from one's life. I mentioned dislocation of place — the religious man's journey into the desert, as well as the working man's days of intellectual pursuits, as represented for me by this event.

A letter from Portsmouth Institute Director James MacGuire on the inside cover of the program notes that the organization's purpose will be to offer the opportunities of "a conference, study, recreation, and retreat center for all those interested in Catholic life, leadership and service in the 21st century." It will be exciting to watch that opportunity take shape, in the hopes of partaking.

Arriving on the campus of the Portsmouth Abbey school evokes another difference of lives with which we all ought to pursue experience from time to time — that of cultural distinction. In all honesty, had I known such settings in my youth (meaning prior to my marriage) — and had I not been a thorough-going agnostic — I might have considered taking the monk's path. It was my understanding, back then, that entering into religious life was the end of one's ordinary life and foreclosed altogether the possibility of an extraordinary one. Thus does a secular mindset get the truth completely backwards.

There is another way to enjoy this particular abbey as a quotidian setting, of course, which is much more in keeping with the secularist's vision of an extraordinary life. In the case of renowned private schools, it comes with the prerequisite of tuition and puts one in the company of such peers as Mr. Buckley's son, Christopher. And among that company, one can find a substantially different world. A charming anecdote from the biography of tonight's pianist, Lawrence Perelman, is telling of that world's breadth:

Larry gives two recitals annually for friends. In 2006 he performed Beethoven's last three sonatas at Steinway Hall on the occasion of his 30th birthday. He first played for William F. Buckley, Jr., in April 1995. He gave many recitals at National Review's fortnightly editorial dinners at 73 East 73rd Street in Manhattan and on occasion in Stamford. Larry and Bill had a tradition, whereupon after Larry performed a piece, Bill would pick the next one for him to learn; both pieces on tonight's program were learned for Bill.

As a cultural figure, WFB stands at the nexus of routes into this world, which one can enter as an aristocrat, as an artist, a writer, a priest, a thinker, even as a reader. That is to say, it's a world permeated with the strands of history, and encountering its various folds, by whatever method, taps into a sense of something bigger and longer standing — to wit, the "extra" that we all yearn to suffix to the ordinariness that we ought never to discard.